EMPTY CLOUD

The Autobiography of the Chinese Zen Master

XU YUN

TRANSLATED BY CHARLES LUK

Revised and Edited by Richard Hunn

The Timeless Mind . . . Undated picture of Xu-yun.

Empty Cloud

CONTENTS
Contents .......................................................................................... 3
Acknowledgements......................................................................... 4
Introduction .................................................................................... 5
CHAPTER ONE: Early Years ............................................................ 20
CHAPTER TWO: Pilgrimage to Mount Wu-Tai .............................. 35
CHAPTER THREE: The Journey West ............................................. 51
CHAPTER FOUR: Enlightenment and Atonement ......................... 63
CHAPTER FIVE: Interrupted Seclusion .......................................... 75
CHAPTER SIX: Taking the Tripitaka to Ji Zu Shan .......................... 94
CHAPTER SEVEN: Family News ................................................... 113
CHAPTER EIGHT: The Peacemaker .............................................. 122
CHAPTER NINE: The Jade Buddha ............................................... 130
CHAPTER TEN: Abbot At Yun-Xi and Gu-Shan............................. 146
CHAPTER ELEVEN: Nan-Hua Monastery ..................................... 161
CHAPTER TWELVE: Yun-Men Monastery .................................... 180
CHAPTER THIRTEEN: Two Discourses ......................................... 197
CHAPTER FOURTEEN: At the Yo Fo & Zhen Ru Monasteries ...... 211
CHAPTER FIFTEEN: The Final Year............................................... 276
APPENDIX: The Song of the Skin Bag, by Master Xu-Yun ........... 284
Glossary ....................................................................................... 291
Bibliography ................................................................................ 316
Chinese Sources .......................................................................... 318
Empty Cloud

ACKNOWLEDGEMENTS
For the 1980 edition, I would like to mention and thank: W. M.
Wong, C. Y. Moi, Erick and Grace Chong, Vinaya Chandra,
Maureen Corcoron, Simon Torrens and John Alexander, all of
whom encouraged interest for the text.
Now, with the Element edition, I would like to remember my
Kalyanamitra and kind friend, Charles Luk, who worked so hard to
present many fine translations of Chinese Buddhist texts, besides
which I must thank Irene Luk, his daughter, for continuing to take
an interest in her fathers work and allowing this text to become
available again, albeit in modified form. Thanks also to Hugh Clift
of Tharpa Publications and Gill; I must thank Stephen Batchelor
who kindly read through an earlier draft and made interesting
suggestions, besides offering some photographs from his
collection. Also on the photographic front, I must thank James
Tsai of Taiwan for the picture of Yin-guang; Dharma-Master Hinlik
for a plate of Xu-yun and sending a copy of the Masters
biography. Michael McCracken of Double Visions was a real boon
with his photographic skills. I must thank the Buddhist Library of
China in Hong Kong for a rare copy of Xu-yuns biography; Oliver
Caldecott for permission to quote from Xu-yuns Dharma
Discourses (pages 49-83/110-17 of a work on Riders lists). For
general encouragement, I must thank Paul and Graham, Tang
Hung Tao in Taiwan, Peter and Connie - and finally, I must thank
Michael Mann, Simon Franklin and staff at Element Books for
their warm welcome, patience and professionalism.

Empty Cloud

INTRODUCTION
Long before the time of his death in 1959 at the venerable age of
120 on Mount Yun-ju, Jiangxi Province, Master Xu-yuns name was
known and revered in every Chinese Buddhist temple and
household, having become something of a living legend in his own
time. His life and example has aroused the same mixture of awe
and inspiration in the minds of Chinese Buddhists as does as does
a Milarepa for the Tibetan Buddhist tradition, remarkable in view
of the fact that Xu-yun lived well into our own era, tangibly
displaying those spiritual powers that we must otherwise divine
by looking back through the mists of time to the great Chan
adepts of the Tang, Song and Ming Dynasties. They were great
men whose example still inspires many today, but in many cases,
we have scant details as to their lives as individuals, outside their
recorded dialogues or talks of instruction.
The compelling thing about Xu-yuns story which follows is that it
paints a vivid portrait of one of Chinas greatest Buddhist figures
complete with all the chiaroscuro of human and spiritual
experience. It is not a modern biography in the Western sense, it
is true, but it does lay bare the innermost thoughts and feelings of
Master Xu-yun, making him seem that much more real to us. No
doubt, the main thing for a Buddhist is the instructional talks, and
Xu-yuns are rich in insights, but it is only natural that we should
wonder about the individual, human factors, asking what life was
like for these fascinating figures. After all, holy men are like
mountains, while their peaks of attainment may thrust into
unbounded space, they must rest on the broad earth like the rest
of us. That part of their experience - how they relate to temporal
Empty Cloud

conditions - is an intrinsic part of their development, even if the

ultimate goal be to pass beyond the pale of this world. In Xuyuns account we are given a fascinating glimpse into the inner life
of a great Chinese Buddhist Master.
By the time of his passing, Xu-yun was justifiably recognized as the
most eminent Han Chinese Buddhist in the Middle Kingdom.
When he gave his talks of instruction at meditation meetings and
transmitted the Precepts in his final decades, literally hundreds of
disciples converged upon the various temples where he met and
received his followers and, on some occasions, this number
swelled to thousands. Such a wave of renewed enthusiasm had
not been witnessed in the Chinese monasteries since the Ming
Dynasty when Master Han-shan (1546-1623) appeared. This
eminent Master had also found the Dharma in decline and set
about reconstructing the temples and reviving the teachers, as
would Master Xu-yun some three hundred years or so later. Only
years before these great gatherings around Master Xu-yun, many
of the temples which he was subsequently to use had been little
more than ruined shells, decrepit shadows of their former
grandeur and vitality, but the Master revived these along with the
teachings that were their very raison dtre.
Not surprisingly, Xu-yun soon acquired the nickname Han-shan
come again or Han-shan returned, for their careers were in
many respects similar. Both had shared the ordination name of
De-qing and both had restored the Monastery of Hui-neng at
Cao-xi among others in their times. However, unlike his eminent
predecessors in the Tang, Song and Ming Dynasties who had
frequently enjoyed official patronage and support from Emperor
and State, Xu-yuns long life of 120 years spanned a most
troublesome time both for China and Chinese Buddhism. It was a
period continually punctuated by both civil and international
Empty Cloud

conflict, with almost perpetual doubt and confusion as to Chinas

future and security, one in which general want and straitened
circumstances were the order of the day.
Xu-yun was born in 1840 around the time of the Opium Wars and
by 1843 the Treaty of Nanjing had been signed with the ceding of
Hong Kong to Great Britain, the thin end of a wedge of foreign
intervention in Chinas affairs that was to have fateful and longlasting repercussions. Xu-yun lived to see the last five reigns of the
Manchu Dynasty and its eventual collapse in 1911, the formation
of the new Republican era taking place in the following year. With
the passing of the old order, much was to change in China. Chinas
new leaders were not that concerned about the fate of Buddhism
and indeed, many of them were inclined to regard it as a medieval
superstition standing in the way of all social and economic
progress. The waves of modernism sweeping China at this time
were not at all sympathetic towards Buddhism nor any other
traditional teachings. Needless to say, many of the monasteries
found themselves falling on hard times and many others had
already been in ruins before the fall of the dynasty. Government
support for the Buddhist temples was scanty when not altogether
absent. Of course, Chinas new leaders had other things on their
minds, for besides the frequent famines, droughts and epidemics
which ravaged China during these years, there was also the
growing threat of Japanese invasion. The Communist Chinese
were rising in the countryside, soon to find sufficient strength to
take on the Nationalist armies. By the late 1930s, Japanese troops
occupied large areas of northern China. It goes without saying
that this unfortunate social and political climate hardly offered
the best of circumstances in which to embark upon large-scale
renewal of the Chinese Buddhist tradition.

Empty Cloud

However, despite the odds stacked against him by dint of all this
chaos, Xu-yun succeeded in retrieving Chinese Buddhism from
abysmal decline and actually injected fresh vigor into it. In many
ways, the story of Xu-yun is the story of the modern Chinese
Buddhist revival, for by the end of his career, he had succeeded in
rebuilding or restoring at least a score of the major Buddhist sites,
including such famous places as the Yun-xi, Nan-hua, Yun-men
and Zhen-ru monasteries, besides countless smaller temples, also
founding numerous Buddhist schools and hospitals. His followers
were scattered throughout the length and breadth of China, as
well as in Malaysia and other outposts where Chinese Buddhism
had taken root. During the Masters visit to Thailand, the King
became a personal disciple of Xu-yun, so impressed was he by the
Masters example. Xu-yuns life-work would have been an
achievement of note even during more auspicious days when
official patronage had been freely given, but that this tenacious
and devoted spirit succeeded in his aims amid the general want
and turmoil of his times was even more remarkable and nothing
short of miraculous. This was possible only because of the
Masters deep spiritual life, which alone could provide the energy
for renewal amid confusion and decay. His external works were a
reflection of the inner life he cultivated and one of a piece.
To many Chinese Buddhists, Xu-yun appeared like an incarnation
and personal embodiment of all that was great about the Chinese
Sangha in the halcyon days of the Tang and Song, and as a
modern scholar in the West put it, Xu-yun lived hagiography, his
life strangely infused with the spirit of greater times. The Masters
restoration work was often bidden in strange ways, as if a hidden
reservoir of the whole Chinese Buddhist tradition wished to speak
anew through his very being. When serving as Abbot of Gu-shan
Monastery, Fujian, in 1934, the Master beheld the Sixth Chan
Patriarch (d. 713) in his evening meditation. The Patriarch said, It
Empty Cloud

is time for you to go back. Thinking that this betokened the end
of his earthly career, the Master said a few words about it to his
attendant in the morning and then put it out of mind. In the
fourth month of that same year, he again beheld the Patriarch in a
dream, who this time thrice urged him to go back. Shortly
afterwards, the Master received a telegram from the provincial
authorities in Guangdong, inviting him to take over and restore
the Sixth Patriarchs monastery at Cao-xi, then in just the same
dilapidated condition as Han-shan had found it back in the Ming
Dynasty before his own restoration work. Thus, Xu-yun handed
over Gu-shan Monastery to another Abbot and proceeded to Caoxi to set about restoring the famous Nan-hua Monastery, formerly
known as Bao-lin or Precious Wood, and from which the Chan
Schools of yore had received their impetus and inspiration.
Throughout the Masters long career, whether in good fortune or
bad, he remained a simple and humble monk. Those who met
him, including the usually more critical Western observers, found
him to be thoroughly detached from his considerable
achievements, unlike one or two other Chinese Buddhists who
had welcome publicity and self-glorification as instruments behind
the Chinese Buddhist renaissance. While many talked, Xu-Yun
quietly went his way, as unaffected as the uncarved block so
dear to a wise Chinese heart. Again, despite the munificence of
the temples he helped to restore, his noble simplicity remained
entire. When the Master approached a holy site for restoration,
he took a staff with him as his only possession; when he had seen
his task completed, he left with that same staff as his sole
possession. When he arrived at the Yun-ju mountain to restore
the Zhen-ru Monastery, then a shambles, he took up residence in
a cowshed. Despite the large sums of money which came in from
devotees during restoration, the Master remained content with
his simple cowshed and still preferred it, even after the Zhen-ru
Empty Cloud

Monastery had risen, phoenix-like, from its ashes. But this was to
be expected from a monk who had once lived on nothing but pine
needles and water while on retreat in the mountain fastness of
Gu-shan.
Famous, too, were the Masters long pilgrimages on foot to holy
sites at home and abroad, totally at the mercy of the elements
and often with little more than his faith to support him. His
greatest pilgrimage began in his 43rd year when he set out for the
isle of Pu-tuo in Zhejiang, sacred to Avalokitesvara Bodhisattva.
Carrying incense in hand, he prostrated every third step of the
way to pay reverence to the three gems. Thence in a similar
fashion, he headed for Mount Wu-tai in Shansi, sacred to
Manjusri Bodhisattva, one point of his pilgrimage being to pay
back the debt of gratitude he felt towards his parents; the
strength of his determination can well be measured by the fact
that he nearly perished twice in the bitter cold of Wu-tais snowy
peaks but never gave up. He was saved by a beggar named Wenji, regarded by Chinese Buddhists as a transformation-body of
Manjusri. From Mount Wu-tai, the Master headed towards Tibet,
which he visited, going on to Bhutan, India, Ceylon and Burma
before returning to China via Yunnan, calling at holy sites en
route.
During his travels the Master succeeded in realizing singleness of
mind throughout day and night, so that by the time of his return
to China, conditions were ripe for his final or complete
enlightenment, which took place in his 56th year while at the
Gao-min Monastery in Yangzhou. He was, as the Chinese say, one
who had ancient bones, for as regards his later career
restoration which included reviving the teaching of the Five Chan
Schools (Wu-jia), the Master was very much a self-made man
who had re-established these teachings on the strength of his
Empty Cloud

10

own insight without teachers. A flash of the old insight was to be

found here and there in the temples as Xu-Yun had known them
in his youth, but the Chan tradition had been in decline by and
large. His first teachers had been either Dharma-Masters or Tiantai Masters, though indeed his Tian-tai teacher had given him his
first gong-an [Jap. koan] (Who is dragging this corpse about?)
and it would not be true to say that the Chinese temples had been
totally lacking in enlightened individuals. The marked revival of
the Chan tradition in the period extending from the mid-1930s
through to the 1950s was largely attributable to Xu-Yuns
endeavors.
The Master cared greatly for lay-Buddhists, too, and he was
progressive for the way in which he opened up the temple doors
to layfolk, teaching them alongside Sangha members. He made
much of the pu-shuo or free sermon and addressed all who came
to him. Though a monk for 101 years, he never pretended that
the Dharma was beyond the reach of layfolk. While his gathas and
verses of instruction reveal the insight of one who saw beyond
the pale of this world, he never failed to remind his disciples that
the great bodhi is ever-present, always there in our daily acts and
seemingly mundane circumstances. Like all the great Masters of
Chan before him, he laid stress on the non-abiding mind which is
beyond reach of all conditioned relativities, even as they arise
within it, a paradox that only the enlightened truly understand.
Though the Master became famous as a Chan adept, he also
taught Pure Land Buddhism, which he considered to be equally
effective as a method of self-cultivation, for like the hua-tou
technique, the single-minded recitation of the Pure Land mantra
stills the dualistic surface activity of the mind, enabling
practitioners to perceive their inherent wisdom. This will surprise
some Western people who tuned in to the Zen craze a few years
Empty Cloud

11

back, in which it was often said that Chan or Zen Masters

eschewed use of the Pure Land practice. Also, contrary to what
has been said on occasions, Xu-Yun gave regular talks of
instruction on the sutras and shastras, which he knew thoroughly
after many decades of careful study and which he understood
experientially, in a way which went beyond the grasp of mere
words, names, and terms in their literal sense.
By the time Xu-Yun had rebuilt the physical and moral fabric of
Chinese Buddhism, few of the disciples who gathered round the
Master or attended the other temples he rebuilt had to suffer the
same indignities and privations that he had experienced himself
when calling at monasteries in his youth. He had often been
turned away from temples that had fallen into the degenerate
system of hereditary ownership, not even allowed a nights
lodging. When he had called at some temples, only a handful of
monks were to be found because of the general decline. In one
instance, famine had reduced the whole population of locals and
monks at one site to just a single person who used to put on a
brave face if callers happened by. Given that kind of background,
it is hardly surprising that Xu-Yun recognized the need to recreate
that self-sufficiency extolled by the ancient Master Bai-zhang Huihai (d. 814) in his famous dictum, A day without work, a day
without food. Thus, wherever possible, Xu-yun revived the
monastic agricultural system to live up to this tradition of selfsufficiency.
Thus far, all the necessary ingredients were present to sustain a
revival which had borne fruit through decades of devoted effort.
But we now come to a most tragic interlude in the life of Xu-yun
which might well be called a twilight of the gods were it the
finale, though thankfully it was not. As is well known, the
Communist Government took effective control of China in 1949
Empty Cloud

12

about the time that Xu-yun had set his aim on restoring the Yunmen Monastery in Guangdong. By 1951-52 the first tremors of
what was to follow in the Cultural Revolution were beginning to
make themselves felt. The restoration of the Yun-men Monastery
was more or less complete, but misfortune struck from without
with a purge of so-called rightist elements in Guangdong
Province. Being very much a traditionalist in outlook, Master Xuyun was an obvious target. Fears that Xu-yun might not be safe in
the volatile atmosphere of these times had been voiced, the
Masters overseas disciples urging him to leave the mainland until
things settled down. He refused to leave, however, expressly
because he felt that it was his duty to look after the welfare of the
monasteries. What happened next was almost inevitable; a horde
of Communist cadres descended on the Yun-men Monastery
which they surrounded. They locked the Master up in a room for
several days, where he was interrogated and ruthlessly beaten,
left for dead. Perhaps the less said about this episode, the better.
Suffice it to say that the Master had broken ribs and bled
profusely, being for a while most seriously ill. Remarkably enough
though, while then in his 112th year, Xu-yun recovered from a
beating severe enough to have killed someone less than half his
age. This was not the first time that he had been beaten, for the
police in Singapore had roughed him up back in 1916, ironically
enough on the suspicion of being a leftist from the mainland. But
the beating he suffered in his 112th year was infinitely worse. Even
so, without trying to make too little out of the violence of a
proverbial Da-ruma doll and lived to carry on teaching not only
at the Yun-men Monastery but many others besides, also finding
time and energy for one more round of restoration work at the
Zhen-ru Monastery on Mount Yun-ju, Jiangxi Province, where he
eventually departed from this world on 13 October, 1959. He had
been in the Sangha for 101 years.
Empty Cloud

13

With the Masters passing in 1959, the Cultural Revolution was

just around the corner. As we know, the monasteries had to suffer
bitterly during that period. For many monks, nuns and lay
devotees, it must have seemed that everything the Master had
striven for was about to sink into oblivion. That draconian
measures were already evident in Xu-yuns last years must have
caused him some concern; as it was, the episode at Yun-men cost
him his most able disciple, Miao-yuan, who was executed. Other
disciples had been harmed too. Things did look bleak, and even
the news of events at Yun-men had to be smuggled out of
mainland China by inserting records in the blank innerfolds of
traditionally bound Chinese books. But as many on the mainland
today are prepared to admit, the excesses of the Cultural
Revolution were wrong; few would disagree.
Whether the long-term effects of ideological reform have been as
catastrophic for Chinese Buddhism as once predicted is a good
question. We should not deceive ourselves into thinking that
Buddhism had been immune from persecution under the ancient
regime. In the Hui-chang period (842-5) of the Tang Dynasty, a
massive purge of Chinese Buddhism took place with the near
destruction of some 4,600 monasteries, with 260,000 monks and
nuns being forced back into lay life, the confiscation of monastic
property and land being widespread. The monasteries managed
to recover from that and by way of contrast, the modern picture
is not entirely pessimistic. It is some consolation to learn that the
temples which Xu-yun restored are not only being patched up
after the ravages of the revolution, but that many are being
restored to their proper use and once more assuming an air of
normality, though the complement of monks and nuns is much
smaller these days. At any rate, these are not the actor monks
shuffled around China by the authorities twenty years ago, who
fooled nobody, but bona fide occupants. Of this I have been given
Empty Cloud

14

reliable assurance from two sources, my friends Dharma-Master

Hin-lik and Stephen Batchelor (Gelong Jhampa Thabkay), both of
whom made recent visits to the monasteries in southern China.
Thus, rather than ending on a pessimistic note, we should rejoice
in the face that Xu-yuns endeavors did not fall entirely on stony
ground. Without the energies he released into Chinese Buddhism,
it is quite likely that the Chinese Sangha would have suffered far
greater setbacks than it did during the revolution. In this sense,
Master Xu-yun lived out the mythical role of the poison-eating
peacock in Buddhist lore; from the bitterness of that poison
something spiritual sprang forth. In the long run it seems that, as
with the suppression of Buddhism in Tibet, the suppression of
Chinese Buddhism has had the precise opposite effect to that
intended by the suppressors. Not only has the Asian Buddhist had
to reappraise the worth of the Dharma in his own context, but its
merits have also struck the attention of the whole world.
Was it merely coincidence that at the height of the Cultural
Revolution in China, copies of Lao-zi and Chan (Zen) texts went
into record numbers of reprints in the West? Anyone at all
familiar with the Jungian theory of synchronicity would find it
hard not to see this phenomenon as a profound act of
compensation in the collective psyche. Some things are meant to
be and cannot be destroyed. Though all outward signs and
symbols may be denied for a while, their inner archetypes always
remain and, like seeds, they reassert themselves. It is salutary to
note in this respect that no lesser person than the late C. G. Jung
was reading Xu-yuns Dharma-discourses while on his death-bed.
Over the years, the editor has received a number of letters from
home and abroad inquiring about Xu-yun, his life and teachings.
Such interest has sprung from a variety of sources and lands,
ranging from Europe, Australia and the USA, to Scandinavia and
Empty Cloud

15

even a small South American state. In view of such wide interest,

the story of Xu-yuns life will appeal to many, for while his
teachings have been available for years, the autobiography has so
far appeared only in limited editions.
In America, Roshi Philip Kapleau has read from Xu-yuns account
to inspire his students at the Rochester Zen Center. This could
only be because Xu-yuns story is a testimony to the deep human
need for spiritual nourishment. When reading the story of the
Masters quest, we see a reflection of our own therein. He
symbolizes the great man hidden in ourselves and his name
Empty Cloud reminds us of that greater, undiscovered Self that
we are all fated to explore.
So much then for the great man with whom our text deals; a brief
word must now be said about the text itself. It is a cause for
rejoicing that a new edition of Empty Cloud is to become available
under the banner of Element Books. Though Xu-yuns teachings
are quite widely known via the Discourses and Dharma Words
translated by Upasaka Lu Kuan Yu (Charles Luk) in his Chan and
Zen Teaching series (see Bibliography), Lus translation of the
Masters biography never saw regular publication, though limited
editions have indeed appeared, once in the USA, through the
inspired initiative of Roshi Philip Kapleau and friends at the
Rochester Zen Center (1974), and an English edition (1980),
thanks to the editors friends who helped finance that version.
In anticipation of further reprints, it seemed advisable to
incorporate a number of corrections, revisions and additions to
bring the text up to date. Some of these errors had been drawn to
my notice by Upasaka Lu back in 1975 and vice versa, but as Lu
sadly passed away in 1978 he was unable to make further
revisions. To compensate, I have checked the translation several
times against the Xu-yun He-shang Nian-pu from which Lu
Empty Cloud

16

worked, incorporating whatever changes seemed to be required,

including extra notes, minor additions, a glossary, etc. although
the translation is still basically Luks original which first appeared
in serialized form in World Buddhism back in the 1960s, several
passages have either been rewritten or added, and to that extent
constitute new translations.
Another modification has been to substitute the pinyin form of
Romanization; this is rapidly becoming the standard form in the
West and it is also the form that visitors will find used in China in
guidebooks and publications. I have departed from this in two or
three instances, as in the retention of Canton for Guangzhou, the
old form still being used in guidebooks; I have kept Amoy for
Xiamen, and in order to avoid an apparent ambiguity likely to
ensnare the general reader, I have kept the old spellings of Shensi
and Shansi (pinyin: Shaanxi and Shanxi). Again, while not quite
orthodox, I have hyphenated some pinyin names more than usual
so as to recall the older spellings. Readers with pinyin should have
no trouble with Bao-lin and those familiar with Wade-Giles will
readily spot the transition from Pao-lin. Written as Baolin,
however, the name is not identifiable in the same way. I have
retained the Chinese li as a measurement of distance, for it is
much shorter than the English mile (about 1/3 mile) and should
pose no more problems than the kilometer in Continental
writings. As a final note, it is worth reminding readers that Luks
translation was made from the early edition of Xu-yuns
biography; in recent years this has been expanded to include
collections of the recorded teachings and lectures given at many
monasteries, in fact extra books. To translate all of this material
would be interesting, but something of a magnum opus for the
would-be translator. However, a couple of supplementary records
have been added in this edition. Extra sources of Xu-yuns
Empty Cloud

17

teaching, both English translations and Chinese originals, are

listed in the bibliographical section.
May all beings attain release!
UPASAKA WEN-SHU (RICHARD HUNN)
Thorpe Hamlet, Norwich.
13 October 1987.
The Anniversary of Xu-yuns Nirvana.

Empty Cloud

18

Master Xu-yun at the Guang-ji Monastery, Beijing, 1952.

Empty Cloud

19

CHAPTER ONE

EARLY YEARS
MY 1ST YEAR
(1840/41)

I was born at the headquarters of Quanzhou Prefecture on the

last day of the seventh month in the year Geng-zi, the twentieth
of the Dao-guang reign (26 August 1940). When my mother saw
that she had given birth to a fleshy bag (presumably she had
suffered a prolapsed of the womb) she was frightened and
thinking that there was no hope of bearing child again, she
succumbed to her desperation and passed away. The following
day an old man selling medicine came to our house and cut open
the bag, taking out a male child which was reared by my
stepmother.

MY 11TH YEAR
(1850/51)

My grandmother was ageing and since I had also been adopted by

my uncle as his heir, she decided that I should take two girls as
wives from the Tian and Tan families. Both were Hunanese
mandarin families living in Fujian and we had been friends of
theirs for many generations. That winter, my grandmother passed
away.
Empty Cloud

20

MY 13TH YEAR
(1852/53)

That year, I accompanied my father while taking my

grandmothers coffin to Xiangxiang where she was buried. Monks
were invited to perform Buddhist rites so I had my first chance to
see sacred articles and was very pleased at this sight. There were
many Buddhist sutras (scriptures) in our home library and I thus
read the story of the Fragrant Mountain and Avalokitesvara
Bodhisattvas attainment of enlightenment which had a great
influence upon my mind. In the eighth month, I followed my uncle
to Nan-yue, where we visited monasteries. I felt as if some former
karmic cause made me unwilling to return home but as my uncle
was very stern, I dared not tell him my feelings.

MY 14TH YEAR
(1853/54)

My father discovered that I wanted to leave home to join the

Sangha and in order to keep me, he engaged a Daoist called Wang
to teach me Daoist practices at home. The teacher gave me Daoist
books to read and also taught me the Daoist inner and outer
yogas (Nei-gong and Wai-gong in Daoism). I did not like the
teaching but dared not reveal my unfavorable opinion of it. That
winter the period of mourning for my grandmother ended and
after entrusting my uncle with the care of my education, my
father returned alone to Fujian.1

The period of mourning for close relatives set by Confucianism is three years. This is
why Xu-yuns father had not returned to Fujian earlier.

Empty Cloud

21

MY 17TH YEAR
(1856/57)

I had been studying Daoism at home for the last three years but
realized that the teaching I had been given failed to reach the
ultimate pattern. Although I felt as if I were sitting on a mat of
needles, I kept up a pretence of doing everything to make my
uncle happy, working in the house to escape his watchful eye.
One day, as he went out, I thought it an opportune moment to
take my leave, packed my things and headed for Nan-yue. There
were many difficult and divergent roads en route and when but
halfway, I was found by a man sent out in pursuit of me and
brought back. Along with my cousin Fu-guo, I was sent to
Quanzhou and shortly afterwards, my father sent for the two girls
from the Tian and Tan families and my marriage to them was
celebrated whether I liked it or not. Thus, I was placed under
house arrest. I lived with the two girls but had no intercourse
with them. I expounded the Buddhadharma to them, which they
understood. My cousin Fu-guo noticed that they were above
worldly things and also expounded the Dharma to them from time
to time. Thus, either in our private quarters or in the reception
hall, we were merely pure-minded companions.

MY 19TH YEAR
(1858/59)

I vowed to retire from the world and my cousin also shared this
aspiration. In secret, I inquired about the way to Mount Gu in
Fuzhou. I wrote the Song of the Skin Bag (see Appendix), which
was left behind for the two girls to read. With Fu-guo, I fled to the
Empty Cloud

22

Yung-quan (Bubbling Spring) Monastery on Mount Gu in Fuzhou,

where my head was shaved by the elderly Master Chang-kai.

MY 20TH YEAR
(1859/60)

I followed Master Miao-lian on Mount Gu and received full

ordination from him. I was given the Dharma-name Gu-yan, plus
the aliases Yan-che and De-qing. My father, who was then at
Quanzhou Prefecture, sent out servants in search of me. My
cousin, Fu-guo, left on a journey in search of enlightened Masters
after his full ordination and I never heard from him again. I hid
myself in a grotto behind the mountain where I made penitential
offerings to myriads of Buddhas in observance of the rules for
repentance and reform. I dared not come out of hiding (for fear of
being found by the scouts sent out by my father). Though I was
occasionally visited by tigers and wolves, I was not in the least
scared.

MY 23RD YEAR
(1862/63)

I had by now completed the three years observance of the rules

for repentance and reform. One day, a monk came from Mount
Gu and said, There is no need for you to hide now as our old
father has retired on account of his age and he has left for home.
The elderly Master Miao-lian has praised your long austerities but
said that, in addition to wisdom, you should cultivate the blessing
that arises from altruistic activities. You can return to the

Empty Cloud

23

mountain temple, take up a post and serve others. Thereupon I

returned to the mountain temple where I was given work.

MY 25TH YEAR
(1864/65)

Still holding the post on Mount Gu. That winter in the twelfth
month, I heard that my father had passed away at home in
Xiangxiang. Since then I no longer inquired about my family and
heard nothing more about them.

MY 27TH YEAR
(1866/67)

A man came from Xiangxiang and informed me that after my

fathers death, my stepmother Wang and her two daughters-inlaw had left home to become nuns. My stepmother Wang took
the Dharma-name of Miao-jing (Profound Purity), my wife Tian,
that of Zhen-jie (True Cleanness) and my wife Tan, that of Qing-jie
(Clear Chastity). For four years I had held various jobs in the
temple on Mount Gu, serving as its water-man, gardener, hallkeeper and verger and they were all but austerities. Occasionally I
was given a sinecure which I turned down. In the monastery,
there were times when donations were divided out between the
monks, but I always declined my share. Each day, I took a mug of
rice-gruel but my health was never so robust.
At the time, Chan Master Gu-yue surpassed all those who were
engaged in austerities at the temple and as I had many long chats
with him when occasion allowed, I since thought The jobs I have
held these years have in some way hindered my practice, and I
Empty Cloud

24

recalled Dharma-Master Xuan-zang who had wanted to visit India

in search of sutras and who, ten years before his travels, learned
Sanskrit and trained by walking a hundred li per day.2 He also
tried to abstain from cereals first for one full day and then
gradually for a certain number of days so as to accustom himself
to desert travel conditions where even water and grass might not
be available. If an ancient could engage in such austerities to
reach his goal, who am I that I should not follow his example?3
Afterwards, I gave up all my jobs at the monastery, distributed my
garments to the monks and, equipped with a robe, a pair of
trousers, shoes, a straw raincoat and hassock, I returned to the
mountain grotto and resumed my life there.

MY 28TH, 29TH, AND 30TH YEARS

(1867/70)

I stayed in the grotto for three years. During those years, my food
consisted of pine needles and green blades of grass, my drink the
water of the mountain streams. As time went by, my trousers and
shoes wore out and I had only my robe to cover my body. My hair
and beard grew to over a foot in length so I wore a top-knot on
my head. My eyes became bright and piercing so that those who
saw me took me for a mountain spirit and ran off. Thus I avoided
speaking to others.
In the first and second years of my seclusion I had many unusual
experiences, but I refrained from discriminating about them,

The Chinese li is a unit of length, approximately kilometer. In ancient times, it varied

slightly for different purposes.
3

Xuan-zang 600-64) was a famous Dharma-Master who went to India to collect sutras
and subsequently translated them into Chinese.

Empty Cloud

25

turning back in singleness of mind to look into them while reciting

the Buddhas name. Deep in the mountains and marshy land, I
was not attacked by tigers or wolves, nor was I bitten by snakes or
insects. I neither craved for human sympathy nor took the cooked
food normally eaten by people. Lying on the ground with the sky
above me, I felt that the myriad things were complete in myself; I
experienced a great joy as if I were a deva (god) of the fourth
dhyana-heaven.4 I thought that the worst calamity for worldly
men was having a mouth and body and remembered an ancient
who once said that his begging bowl could slight the sound of ten
thousand bells.5 Since I had not even a bowl myself, I experience
boundless freedom from all impediments. Thus my mind was
clear and at ease and my strength grew with each passing day. My
eyes and ears became sharp and penetrating and I walked with
rapid steps as if I were flying. It seems inexplicable how I came to
be in such a condition. In the third year I was able to make my
heart content moving freshly as I wished. As there were
mountains to stay on and wild herbs to eat, I started wandering
from place to place and thus passed the year oblivious of time.

Devas have only the organ of mind.

Chan Master Han-shan (1546-1623) said of his begging bowl that it was a utensil that
slights (or can be heard above) ten thousand bells, meaning that even attachment to a
begging bowl can seriously distract the mind of the practitioner just as effectively as the
din of bells. See Han-shans autobiography, A Journey in Dreamland, included in
Practical Buddhism by Charles Luk (Rider & Co., London, 1971).

Empty Cloud

26

MY 31ST YEAR
(1870/71)

I arrived at a mountain in Wenzhou and stayed in a grotto there. A

Chan monk came along, paid obeisance and said, I have long
heard of your lofty virtue and come to implore your instruction.6
I felt very ashamed at this and replied, My knowledge is shallow,
for as yet I have had no chance to call on learned Masters; would
you be compassionate enough to give me some indication as to
the Dharma?
How long have you adopted this austere way of life? he asked.
I related my practice to him and he said, I also have had no
chance to learn much and am thus unable to give you instruction;
but you could go to Long-quan Temple on the Hua-ding peak of
Mount Tian-tai and call on Dharma Master Yang-jing who is a man
of pre-eminent virtue in the Tian-tai School.7 He will be able to
enlighten you.
Thereupon, I climbed the Hua-ding peak and reached a thatched
temple where I met a monk outside, asking him if the old DharmaMaster were there. He replied, He is the one wearing a patched
robe over there, gesturing in the old Masters direction. I
approached the Master, prostrating before him. Since he paid no

A very polite way of addressing strangers in China, particularly monks.

Originally founded by master Hui-wen in the Bei-qi Dynasty (550-78), but finally
consolidated by master Zhi-yi on Mount Tian-tai, Taizhou Prefecture, Zhejiang Province,
whence the school acquired its name. It bases its practices on the Lotus,
Mahiparinirvana and Mahaprajnaparamita Sutras, its aim being to unlock the secrets of
all phenomena by means of its combined triple insight through the zhi-guan method.
Cf. Zhi-yis Samatha-Vipasyana for Beginners, in Secrets of Chinese Meditation, Charles
Luk (Rider & Co., London, 1964. p. 111).

Empty Cloud

27

attention, I said, I have come to implore your instruction and

hope you will have pity on me.
He looked at me for a long while and then said, Are you a monk, a
Daoist or a layman?
A monk, I replied.
Have you been ordained? he asked.
I have received the full ordination, I replied.
How long have you been in this condition? he asked. As I related
my story, he asked, Who instructed you to practice this way?
I replied, I did it because the ancients attained enlightenment by
means of such austerities.
He asked, You know that the ancients disciplined their bodies,
but do you know that they also disciplined their minds? He
further added, As I see your current practice, you are like a
heretic and entirely on the wrong path, having wasted ten years
training. If, by staying in a grotto and drinking water from
mountain streams, you managed to succeed in living ten thousand
years, you would only be one of the ten classes of Rishis
(immortals) listed (in the fifth false states) in the Surangama
Sutra8 and still be far away from the Dao. Even if you managed to
advance a further step, thus realizing the first fruit,9 you would
only be a self-enlightened fellow (Pratyeka Buddha). But as for a
Bodhisattva, his quest is for Buddhahood from above for the
conversion and liberation of living beings here below, his way
being to pursue self-liberation for the liberation of others, leaping
to the supramundane plane without fleeing from the mundane.
8

See The Surangama Sutra, trans. Charles Luk (Rider & Co., London, 1962), pp. 199-236.

Sroto-Apanna, i.e., one who has entered the stream of holy living in meditation, but
for self-enlightenment alone.

Empty Cloud

28

If your method merely consists of abstaining from cereals and in

not even wearing trousers, it is only a quest for the extraordinary.
How can you expect such a practice to result in perfect
achievement? So the Master pierced my weak spot right to the
core and I again prostrated myself, imploring his instruction.
Said he: I will teach you; if you follow my instruction properly you
can stay here but if you do not, you must go away.
I said, As I came here for your instruction, how could I dare to
disobey it?
Thereupon, the Master gave me garments and footwear and
ordered me to shave my head and take a bath. He gave me work
to do and taught me to look into the gong-an Who is dragging
this corpse about?10 Thenceforth, I again took rice and gruel and
practiced the meditation of the Tian-tai School. As I worked hard,
the Master praised me.

MY 32ND YEAR
(1871/72)

During my stay at the Long-quan Temple, I served the master and

he advised me from time to time how to open up my minds
innate wisdom. Though over 80 years old, he strictly observed the
rules of (Vinaya) discipline and was well-versed in both the
teaching (of the sutras) and Chan. Many a time he ordered me to

10

The gong-an (Jap. koan) Who is dragging this corpse about? refers to the mind or
self-natured wisdom and its superiority to the body of four elements. When the mind
identifies with the body, we fall into the guest position in samsara; when we realize
that our illusory bodies are transformations which arise within the immutable mind, we
take up the host position and reunited with the immutable. In Chan monasteries, those
attached to their bodily selves are called corpse-guarding demons.

Empty Cloud

29

take the commentators seat to enlighten visitors to the

monastery.

MY 33RD YEAR
(1872/73)

As ordered by the old Master Yang-jing, I went to the Guo-qing

Monastery to study the Chan rules and Fan-guang Monastery to
study the Fa-hua (Lotus) teaching.

MY 34TH AND 35TH YEARS

(1873/75)

I stayed at the Guo-qing Monastery to study the sutra-teaching,

and from time to time I returned to the (Long-quan) Temple to
keep company with the old Master Yang-jing.

MY 36TH YEAR
(1875/76)

I went to Gao-ming Monastery in order to hear Dharma-Master

Ming-xi expounding the Lotus Sutra. I was to bid farewell to the
old Master Yang-jing at this time, so it was not without sadness to
part company with him. Thus, I spent a few evenings chatting with
him prior to my departure, and we wished each other well,
whereafter I descended the mountain. I passed through Xue-tou
and arrived at the Yue-lin Monastery, where I listened to the
Amitabha Sutra being expounded. Thereafter, I crossed the sea to
Mount Pu-tuo, where I passed the new Year in Hou-si Temple.
Empty Cloud

30

MY 37TH YEAR
(1876/77)

From Pu-tuo I returned to Ningbo, where I visited the monastery

of King Ashoka and made arrangements to be fed for three dollars
a month. There, I revered a relic (sarira) of Shakyamuni Buddha
and the two Pitakas (the Hinayana and Mahayana Canons) to
reap benefits so as to repay the debt of gratitude which I owed
my parents. Thence, I went to Tian-tong Monastery11 where I
listened to a commentary on the Surangama Sutra.

MY 38TH YEAR
(1877/78)

From Ningbo I went to Hangzhou on a pilgrimage taking me to

San-tian Chu and other holy places. Half-way from the peak of
Mount San-tian Chu, I called on Abbot Tian-lang and the
monasterys guest-master Zhang-song, paying my respects to
them. I passed the winter at Xi-tian.
The weather was very hot when on my way from Ningbo to
Hangzhou, and the boat was too small for the number of
passengers lying on deck, among them being young women. At
night, when all were asleep, I felt someone touching my body. I
woke up and saw a girl beside me taking her clothes off - offering
her naked body to me. I dared not speak and promptly got up,
sitting cross-legged, repeating a mantra. She dared not move after
11

Situated on the Tian-tong mountain in Zhejiang. It was built by Yi-xing of the Western
Jin Dynasty in 300. It became a famous Chan center of mixed Lin-ji and Cao-dong
lineages. It was here that the eminent Japanese Master Dogen-zenji (1200-53) met his
Chinese teacher, Ru-jing (1163-1228) in the Song Dynasty.

Empty Cloud

31

that. Had I been foolish at the time, I would inevitably have lost
ground. On account of this, I have urged all devotees to be very
careful under similar circumstances.

MY 39TH YEAR
(1878/79)

That year I went to the Tian-ning Monastery, where I paid my

respects to Abbot Qing-guang, passing the winter there.

MY 40TH YEAR
(1879/80)

I climbed Mount Jiao to pay my respects to Abbot Da-shui.

Superintendent Peng Yu-lin was staying there, and several times
requested that I discuss the Buddhadharma and its methods of
practice with him. I was the object of his trust and respect.

MY 41ST YEAR
(1880/81)

That year, I went to the Jin-shan Monastery in Zhenjiang calling on

Masters Guan-xin, Xin-lin and Da-ding; there I sat in meditation
while passing the winter.

Empty Cloud

32

MY 42ND YEAR
(1881/82)

That year, I went to the Gao-min Monastery at Yangzhou and paid

obeisance to Abbot Yue-lang. I passed the winter there and made
good progress in my Chan practice.

Empty Cloud

33

Master Xu-yun at the Yong-quan Monastery on Gu-shan.

This was the temple where Xu-yun first took refuge in his youth.
The monk with him in this picture is unidentified. It could be his old
teacher, Miao-lian. No date.

Empty Cloud

34

CHAPTER TWO

PILGRIMAGE TO MOUNT WU-TAI

MY 43RD YEAR
(1882/83)

Over twenty years had passed since I cut off my family ties in
order to leave lay life. As my spiritual attainments were as yet
incomplete, and as I was still drifting about, I felt very ashamed. In
order to pay back my debt of gratitude to my parents, I decided to
go on pilgrimage to Pu-tuo in the east and thence to Mount Wutai (Five-Peaked Mountain) in the north. I stayed a few months at
Pu-tuo, where I made excellent progress with my spiritual training
in the mountain stillness. On the first day of the seventh lunar
month, I set out from the thatched temple of Fa-hua carrying
burning incense on the way to Wu-tai. I vowed to prostrate myself
at every third step on this long journey until my destination had
been reached. On the first leg of the journey I had with me the
four Chan monks, Bian-zhen, Qiu-ning, Shan-xia and Jue-cheng.
After crossing the sea by ferry, we were not many days on the
road before stopping off at Huzhou. My four traveling
companions went their way at Suzhou and Changzhou and carried
on alone. When I arrived at Nanjing,12 I paid reverence to the
stupa (round building erected as shine) of Master Fa-rong on
12

Modern-day Nanjing is on the site of what used to be the ancient city of Jin-ling.
Master Fa-rong (594-657) was a disciple of Dao-xin, the Fourth Chan Patriarch, and had
a temple in Mount Niu-tou, south Nanjing.

Empty Cloud

35

Mount Niu-tou (Oxhead Mountain) and then crossed the river

proceeding to Shi-zi Shan (Lion Mountain) and Pu-kou, where I
stopped to pass the New Year in the temple.

MY 44TH YEAR
(1883/84)

That year, I walked holding incense-offerings from Mount Shi-zi to

the north of the Jiangsu Province and entered Henan Province,
subsequently passing through Feng-yang, Hao-zhou, Hao-ling and
Mount Song, site of the Shao-lin Temple. Passing on, I eventually
reached the Bai-ma (White Horse) Monastery at Luo-yang. I
walked by day and rested night, no matter whether it blew or
rained, in either fair or foul weather. Thus, prostrating myself at
every third step, I recited the name of Manjusri Bodhisattva with
singleness of mind, oblivious of either hunger or the warmth of
my fill.
On the first day of the twelfth month, I reached the Tie-xie ferry
on the Huang-he (Yellow River), passed the tombs of Guang-wu,
and stopped at a nearby inn. The next day, I crossed the river and
when I reached the other bank it was already dark, so I dared not
walk on. As the place was deserted I stopped there, entering an
empty thatched hut by the roadside where I sat. That night the
cold was intense and there was also a heavy snowfall. When I
opened my eyes the following morning, I saw the whole
countryside was white with over a foot of snow. All roads were
blocked and the place was devoid of travelers. As I could not
resume my journey, I sat reciting the Buddhas name. I suffered
greatly from hunger and cold since the hut had no enclosure. I
huddled myself up in a corner. As heavier snow fell, the cold
became more intense and my hunger greater. It seemed as if only
Empty Cloud

36

my breath remained, but fortunately my right thought (right

mindfulness, even under duress) was intact. After three days, with
the same snowfall, the same cold and hunger, I gradually sank
into a state of confusion. In the afternoon of the sixth day I dimly
saw a faint image of the sun, but I was by then gravely ill. On the
seventh day a beggar came and, seeing that I was sleeping in the
snow, asked me some questions, but I could not speak. He
realized that I was ill from the cold, swept away the snow, took
some straw from the hut, kindled a fire and cooked a gruel of
yellow rice, which he gave me. I was thus warmed and brought
back to life.
He asked me, Where did you come from?
From Pu-tuo, I replied.
Where are you going? he asked.
On pilgrimage to Wu-tai, I replied.
What is your name? I inquired.
Wen-ji,13 he said.
Where are you going? I asked.
I came from Wu-tai and am returning to Xian, he replied.
I asked, Since you came from Wu-tai, do you know people in the
monasteries there?
Everybody knows me there, he said.
I asked, What places do I have to pass through from here to Wutai?
13

According to tradition, Manjusri vowed to accompany every pilgrim to his holy site
(Bodhimandala) at Wu-tai. He is said to appear as a beggar and in other guises in order
to help pilgrims. The Chinese Buddhists believe that Wen-ji who figures in the text here
was actually manjusri (Chin. Wen-shu) and that he wished to help Master Xu-yun.

Empty Cloud

37

He replied, Meng-xian, Huai-qing, Huang Shanling, Xinzhou, Taigu, Taiyuan, Taizhou and E-gou, thence straight into the
mountains. As you first reach the Bi-mo Grotto, there is a monk
there called Qing-yi who hails from the south and his selfcultivation has been excellent.
I asked, How far is it from here to the mountains?
A little over two thousand li (about 620 miles), he replied.
At sunrise, the beggar cooked up a gruel of yellow rice using icewater to boil it with. Pointing to the contents of the pot, he asked,
Do you have this in Pu-tuo?14
No, I replied.
What do you drink there? the beggar asked.
Water, I replied.
As the snow in the pot had fully melted, he pointed his finger at
the water and asked, What is it?15
As I did not reply, he asked, What are you seeking for in your
pilgrimage to the famous mountain of Wu-tai?16
I replied, I did not see my mother when I was born; my purpose is
to repay my debt of gratitude I owe her.

14

Here, Wen-ji (Manjusri) probed the Master by his question, which means, My mind is
pointing at the ice and asks you this question, and also Were you taught to realize your
mind at Pu-tuo? The bodhisattva continued probing the Master with subsequent
questions which the latter did not understand, for he was as yet unenlightened.
15

Water symbolizes the self-nature and the question is loaded with meaning.

16

Again, a meaningful question, because in the practice of Chan, a student is taught to

avoid seeking after anything in order to realize the absolute state which is beyond gain
and loss.

Empty Cloud

38

He said, What with a bag on your back, the distance involved,

plus the cold, would you be able to reach Wu-tai? I advise you to
cancel your pilgrimage.
I replied, I have taken my vow and will fulfill it regardless of the
distance and time required.
He said, Your vow is a difficult one to undertaken. Today, the
weather has improved, but all the roads are still blocked with
snow. You can resume your journey by following my tracks. Some
twenty li further on there is a temple in which you can stay.
We then parted company. As the snow was deep I could not
prostrate myself as I had before, but only looked at the footprints
to pay my respects. When I reached the Monastery at Little Jinshan (Xiao Jin-shan) I passed the night there. Next morning,
carrying incense, I continued my pilgrimage and passed through
Meng-xian. On my way from there to Huai-qing, an old Abbot by
the name of De-lin saw me from there to Huai-qing, an old Abbot
by the name of De-lin saw me prostrating on the road, came up,
took over my stool and incense sticks and said, The Venerable Sir
is invited to my monastery. Then he called his disciples to take
my baggage to the temple, where I was treated with great
courtesy.
After food and tea had been served in the temple, my host asked
about the starting-point from which I had begun my walk and
prostrations. I spoke of my vow to repay the debt of gratitude I
owed my parents which I had begun to fulfill when leaving Pu-tuo
two years before. During our conversation, the Abbot came to
know of the fact that I had been ordained at Mount Gu. With
tears rolling down his cheeks, he said, I had two Chan
companions, one from Heng-yang and the other from Fuzhou. We
three went on pilgrimage together to Mount Wu-tai. After staying
together at this monastery for thirty years, they left and I have
Empty Cloud

39

not heard news of them since. Now that I hear your Hunanese
accent, and since you are also a disciple from Mount Gu, I feel
that I have met my old companions again, which moves me
deeply. I am now 85. Our monasterys source of revenue was
originally regular but has been somewhat reduced owing to the
bad crops in recent years. This heavy snowfall augurs a good crop
next year, so you can stay here, Venerable Sir. Earnestly and
sincerely, he urged me to stay over the winter.

MY 45TH YEAR
(1884/85)

On the second of the first lunar months, I went from Hon-fu

Monastery to Huai-qing carrying incense offerings en route,
returning to the monastery again for another short stay, intending
to leave soon. On the third day, I bade farewell to the old Abbot
De-lin, who was tearful and did not like losing my company. With
parting good wishes I left, and in the same day reached Huai-qing
again. Inside its walls was Little Nan-hai, also known as Little Putuo. There, guest monks could not even hang up their things or
stay for the night. Thus, I had to leave the town and pass the night
by the roadside. That evening, I felt severe gripping pains in my
belly. On the fourth, I resumed my journey at daybreak, but that
night I shivered with malaria. On the fifth, I contracted dysentery
but forced myself to continue my walk and prostrations and the
same for successive days. By the thirteenth, I arrived at Huang
Shaling on the peak of which there was a ruined temple without
much shelter. As I could no longer walk, I stopped there without
taking food. Day and night, I stooled a dozen or more times. I was
completely exhausted and had not even the strength to get up
and walk about. Since the temple was on top of a mountain
Empty Cloud

40

where there were no residents, I closed my eyes and waited for

my end without a single thought of regret.
On the fifteenth, late at night, I saw someone making a fire under
the west wall. I thought it was a thief but when I looked at him
carefully, I saw that it was the beggar Wen-ji. I was overjoyed and
called out, Wen-ji! He brought me a fire-brand to lighten the
place and said, How is it that you are still here, Venerable Sir? I
told him what had happened and he sat at my side to comfort me,
handing me a cup of water to drink. After seeing Wen-ji that
night, I felt purified in body and mind.
On the sixteenth, Wen-ji washed my dirty garments and gave me
a cup of medicine. The next day I recovered from my illness, and
after taking two bowls of yellow rice-gruel, I perspired profusely
and felt great cheer and well-being within and without.
On the eighteenth, with my heath recovered in full, I thanked
Wen-ji, saying, Twice I was in danger - and twice you saved me;
words fail to express my gratitude.
Wen-ji said, It was nothing really. When asked where he had
been, he said, Xian. When asked where he would be going, he
said, I am returning to Wu-tai.
I said, As I have been unwell, and what with my prostrations to
do en route, I cannot follow you.
He said, You have not covered much distance this year - when
will you reach your destination? As you are still weak, it will be
difficult for you to continue. Prostrations are not absolutely
necessary, nor is your pilgrimage.
I replied, I am most touched by your kind words, but when I was
born I did not see my mother, who died at childbirth. I was my
fathers only son but I fled from him and because of that, he
resigned his post and this shortened his life. As my parents love
Empty Cloud

41

for me was as boundless as heaven is vast, I have been unhappy

about this business for several decades. Thus, I vowed to go on
pilgrimage to Mount Wu-tai to pray for Manjusri Bodhisattva to
protect them and deliver them from suffering so that they can
secure birth in the Pure Land as soon as possible. However, many
difficulties there are to face, I must reach the holy site for it would
be better to die than to fail in fulfilling my vow.
Wen-ji said, The genuineness of your piety is indeed rarely found.
I am now returning to the mountain and since I am in no hurry, I
will carry your things to the mountain; and since I am in no hurry,
I will carry your things and accompany you. Thus, you will be able
to make your prostrations, be relieved of your burden and achieve
singleness of mind.
I said, If so, your merits will be measurable. If I succeed in
continuing my prostrations until we reach Wu-tai, I shall divide my
merits into two portions, one for my parents so that they can
attain enlightenment (bodhi) as soon as possible, and the other
portion for you, Sir, to repay you for saving my life. Do you agree?
He said, I am not worthy of this. You are motivated by a serious
thought of filial piety, whereas my involvement is just a happy
coincidence - so please, do not thank me for it.
Wen-ji then took care of me for four days while I continued to
convalesce. Since Wen-ji had offered to carry my baggage and
cook for me, I resumed my journey and prostrations on the
nineteenth although I was still weak. All delusory thoughts came
to a sudden halt and I was no longer tied up by eternals, free from
erroneous thoughts within. My health was gradually restored and
my body gained strength daily. From dawn till dusk I continued
my walk and prostrations for a distance of forty-five li (about
fifteen miles), yet I did not feel tired.
Empty Cloud

42

At the end of the third lunar month, I reached Li-xiang Monastery

at Da-gu, where I was told that the Abbot was currently
instructing his monks - or so the director of guests said. He
scrutinized Wen-ji and asked me, Who is this man? When I told
him my story, he said harshly, You are a wandering monk and
ignorant of what is going on here. In recent years there has been a
great famine in these northern parts, yet you are still going on
pilgrimage to Wu-tai! How important you look, what with a man
to serve you! If you only want to enjoy yourself, why wander
about? Besides, at which monastery have you seen laymen being
lodged?
I dared not answer his reprimand so I excused myself and set
about leaving. The director of guests said, There are no rules to
allow this sort of thing. You came as you pleased, but who invited
you here?
Seeing that he was unreasonable, I said, This gentleman will stay
at an inn; perhaps I could trouble you for a nights lodging?
The director of guests said, This can be arranged. Wen-ji said,
Wu-tai is not too far away. I will return there first, you can come
at your leisure. As for your things, there will soon be someone to
take them on to the mountain for you.
Though I did my best to keep him around, Wen-ji would not stay. I
took out some small change to give him but he refused it and
went his way.
After that, the director of guests changed his mien, which became
pleasing and he then kindly took me to the dormitory. He boiled
water to prepare tea and cooked some vermicelli, which he
shared with me. Surprised at this new attitude, I looked around
and nobody was in sight, so I asked, How many monks are there
staying here?
Empty Cloud

43

He replied, I spent many years in places beyond the river Jiang

but returned here to take charge of this monastery. Over the last
few years there has been a great famine, so I am now alone here
and this vermicelli is all the food I have. I was only joking with
what I said outside, please do not take it seriously.
Upon hearing this, I was struck dumb with sadness and struggled
to swallow half a bowl of vermicelli. I then bade farewell to the
monk and while he did his best to detain me for company, I had
no mind to stay.
I left the monastery and wandered about the town visiting inns in
search of Wen-ji - but without success. It was the eighteenth of
the fourth month and there was a bright moon. Deciding to catch
up with Wen-ji, I walked at night in the direction of Taiyuan,
prostrating at every third step. I was very impatient so that next
day, because of my hot mood, my nose bled incessantly. On the
twentieth, I reached Bai-yun (White Cloud) Monastery at Huang
Du-gou. The director of guests there noticed that my mouth was
smeared with blood because of the nose-bleed and refused to let
me stay for long, but reluctantly allowed me to pass the night.
Early on the twenty-first, I arrived at Ji-luo Monastery in Taiyuan
where I was not allowed to stay and given much abuse and
rebuked.
On the twenty-second, I left town early and met beyond its
northern gate a young monk called Wen-xian. He approached,
took over my stool and baggage and invited me to his temple with
the same respect and affection as if we were relatives. He led me
to the Abbots room and we had tea and food together. During
our chat, I asked, Venerable Sir, you are only a little over twenty
years old and not a native of this place. Who made you Abbot?
He replied, My father was an official here for a long time but
when he was transferred to Bing-yang Prefecture, he was
Empty Cloud

44

murdered by a treacherous minister. My mother succumbed to

anger and sorrow while I held back my tears and joined the
Sangha. The gentry and officials who knew me asked me to take
over this temple, which I have long wished to leave. Now that I
have seen how much respect you inspire, it gladdens me to have
invited you here to stay so that I can receive your instruction. As I
told the Abbot of my vow to perform my prostrations and incense
offerings on pilgrimage, he held me in great respect and insisted
on keeping me for ten days before letting me go. He offered me
garments and traveling expenses, which I declined. When I
departed he carried my stool and accompanied me for over ten li,
shed tears and bade me farewell.
On the first day of the fifth month, I headed in the direction of
Xinzhou. One day, as I was prostrating myself in the road, a horse
and carriage approached from behind me but slowed down in
order not to overtake. Seeing it, I went to the roadside to let it
pass. An official stepped down from the carriage and asked, What
purpose lies behind the Venerable Sirs prostrations in the road? I
explained my purpose, and as the official was also a native of
Hunan, we had a pleasant chat. Said he, If this be your purpose, I
am currently staying at the Bai-yun Monastery at E-kou, which
you must pass before reaching Mount Wu-tai. I can take your
baggage and have it sent on to the monastery for you. I thanked
him and got back on board his carriage and left with my
belongings. I continued my journey with the usual prostrations
and offerings without further difficulty. In the middle of the fifth
month, I reached the Bai-yun Monastery, where the official who
had taken my baggage was an army officer. He welcomed me to
his headquarters where I was given every courtesy and stayed
three days. When I left his company, he offered me some money
for my travelling expenses with other presents which I politely
Empty Cloud

45

refused. However, he sent an escort to take my baggage and

some money to Xian-tong Monastery.17
Holding incense sticks, I walked to Bi-mo Grotto on Mount
Guifeng, Shi-zi Wu (Lion Den Cave) and Lung-dong (Dragon
Grotto) - all places with scenery beautiful beyond description. But
being busy with my prostrations and incense offerings, I could not
take it in properly. At the end of the fifth month, I arrived at Xiantong Monastery to locate my baggage, which had been brought to
the mountain by the soldiers. At first I went to neighboring
temples to offer incense and inquire about Wen-jis whereabouts.
Nobody knew him, but later I mentioned the beggar to an elderly
monk who brought his palms together in praise and said, He was
a transformation body of Manjusri Bodhisattva. I then prostrated
myself to offer thanks to the Bodhisattva.18
On the twenty-second, I began to offer incense with the usual
walking-prostrations and two days later, I reached Dong-tai. That
night the moon was bright and the stars were brilliant. I entered a
stone temple where I offered incense, saying prayers and reciting
sutras. After sitting in meditation there for seven days, I
descended the peak to pay reverence at the Narayana Cave and
while there, my provisions were exhausted. On the first day of the
sixth month, I returned to Xian-tong Monastery. On the second
day I set out to climb the Huayan (Avatamsaka) Peak, offering
incense en route and slept the night there. On the third day, I paid
reverence on the Northern Peak and subsequently passed the
night on the Central Peak. On the fourth day, I performed
offerings on the Western Peak and again passed the night in the
17

The Xian-tong Monastery was built in 58-75 C.E. It is the second-oldest Buddhist
monastery in China. It has 400 halls, set in the equivalent of 20 acres of grounds.
18

This was in fulfillment of Wen-jis prediction that someone would carry Xu-yuns
baggage to the mountain.

Empty Cloud

46

mountains. On the fifth, I returned to Xian-tong Monastery. On

the seventh I paid reverence on the Southern Peak where I sat in
Chan meditation for seven days. On the fifteenth, I descended the
Southern Peak, returning to Xian-tong Monastery to attend the
Great Prayer Meeting of the sixth month. Thus, my vow taken
three years previously to pray for the liberation of my parents was
completely fulfilled.
During those years, with the exception of illness, gales and
snowfalls which hindered my incense-offerings and prostrations, I
had realized singleness of mind and right thought. While meeting
with difficulties on my journey, my heart was full of joy. Each time
I had the chance of checking my mind in adverse circumstances,
and the more trouble I had, the more my mind became at ease.
Thus, I realized what an ancient had meant by saying, The
elimination of a portion of old habits is the gain of a portion of
brightness; if all troubles can be endured successfully, some little
measure of enlightenment will be realized.
The beautiful scenery which I saw on my journey from Pu-tuo to
Jiangsu, Zhejiang, Henan, the Huang-he (Yellow River) and the Taihang Mountain range, was plentiful and cannot be described in
full. Such places have been given detailed descriptions in both
ancient and modern guidebooks but they cannot really be
appreciated unless one finds oneself in their midst, such as the
holy site of Qing-liang on Mount Wu-tai where Manjusri sends
forth bright rays and where one finds bottomless cold precipices
permanently snow-covered, with stone bridges spanning over
them and chambers overlooking space, none of which could be
found elsewhere. As I was busy offering incense and performing
my prostrations, I had practically no time to savor these views.
When I had fulfilled my vow, I just happened to be there for that
purpose and did not want to give the mountain gods a pretext to
Empty Cloud

47

laugh at my stupid curiosity. At the end of the Great Prayer

Meeting, I climbed the Da-luo Peak, where I paid reverence to the
wisdom lamps said to appear there. I saw nothing the first night
but on the second, I saw a great ball of light flying from the
Northern to the Central Peak, where it came down, splitting a
short while later into over ten balls of different sizes. The same
night, I saw on the Central Peak three balls of light flying up and
down in the air and on the Northern Peak, four balls of light which
varied in size.
On the tenth day of the seventh month I paid reverence and
offered thanks to Manjusri Bodhisattva and then descended the
Mountain. From Huayan Peak I walked northwards and arrived at
Da-ying, south of Hun-yuan, where I visited the Northern Peak of
Mount Heng which I climbed by way of Hu-feng Pass. There, I saw
a stone arch with the inscription, The First Mountain of the
Northern Regions. When I arrived at the temple, I saw a flight of
steps which was so high that it seemed to lead to heaven, and a
forest of stone tablets and arches. I made an offering of incense
and descended the mountain.
Thereafter, I reached Bing-yang Prefecture (Lin-fen) where I
visited the Southern and Northern Caves of the Immortals. To
the south of the town I found the Temple of Emperor Yao (reigned
2357-2255 B.C.), which was really grand and imposing. Going
south I reached Lu-cun village of Puzhou Prefecture (south-west
Shansi Province), where I visited the nearby Temple of Prince
Guan of the Han Dynasty. I crossed the Huang-he (Yellow River)
and negotiated the Ton-guan Pass entering Shensi Province
where, from Hua-yin, I climbed Mount Dai-hua and paid
reverence at the temple of the Western Peak of Hua-shan.
Ascending past very high railings with flying pennants, and

Empty Cloud

48

through long defiles19 such as Lao-jun Li-kou, I saw the most

beautiful scenery. I stayed there about eight days in all and as I
had always admired the deeds of the two ancient sages, Bai-yi and
Shi-qi, I visited Mount Shou-yang with which they are associated. I
shortly reached the south-western part of Shensi Province, where
I visited the Guan-yin temple on Mount Xiang (Fragrant Mountain)
and the Tomb of Prince Chuan-wang. From there, I entered Gansu
Province, where I reached Mount Kong-tong, via Jing-quan and
Pin-liang. As the end of the year drew night, I returned to the
Guan-yin Temple, where I passed the New Year.

19

defile (noun): any narrow passage, especially between mountains.

Empty Cloud

49

Master Xu-yun at Gu-shan Monastery, 1930/31.

The picture commemorates the rare flowering of the two ancient
Palm trees during a Precepts transmission in the spring of that
year.

Empty Cloud

50

CHAPTER THREE

THE JOURNEY WEST

MY 46TH YEAR
(1885/86)

That spring, I left the Guan-yin Monastery on Mount Xiang,

walking from the west through the Da-qing Pass and further on
into Shensi Province. Passing through Yaozhou and San-yuan, I
eventually reached Xian-yang, where I saw the historic sweet-pear
tree under which an ancient, Zhao-bai, had lived. When I reached
Xian (anciently known as Chang-an) with its imposing wall, I
found many historic ruins. Outside the town to the northeast was
the Ci-en Monastery,20 inside of which was Wild Goose Pagoda its seven-storied stupa ornamented with famous calligraphic
inscriptions in stone, some dating from the Tang Dynasty
onwards, as well as Nestorian Tablets. In front of the Prefectures
Confucian College, there was a forest of over seven hundred
stone tablets. At its eastern gate, there was a viaduct with
seventy-two spans and a covered pavilion where passersby could
meet and congregate before going about their business. After
negotiating the triple-gateway of Yang-guan Pass, I went on to the
Hua-yan Monastery where I paid reverence to the stupa of Master
20

The Ci-en or Monastery of Compassionate Grace had been built by the Crown Prince
of Dai-zong in 648. The pagoda was built to be fireproof on the instructions of Xuanzang in 652, its purpose being to house the massive collections of sutras brought back
from India. He translated over thirteen hundred fascicles upon his return.

Empty Cloud

51

Du-shun21 and State Master Qing-liang.22 I then proceeded to Niutou Temple and Xing-guo Monastery, at the latter paying my
respects to the stupa of Dharma-Master Xuan-zang (600-64).
I went on, reaching eastern Wu-tai, Zhongnan Shan, thence XiangGu-po, the Bao-zang Monastery and Bai-shui Lang Retreat, a place
formerly used by two holy monks where they lived in seclusion. I
visited the former abode of Zong-mi in the Yin-dong Cave on Jia
Wu-tai Peak, this Master being the Fifth Patriarch of the Hua-yan
(Avatamsaka) School in China.
Next, I walked to Southern Wu-tai, where I called on Masters Juelang, Ye-kai, Fa-ren, Ti-an and Fa-xing, who had built thatched
huts there and invited me to stay with them. Fa-ren was staying at
the Tiger Retreat. Ye-kai lodged under the Benevolent Dragon
Cedar and Fa-xing dwelt in the Xian-zi Cave along with Jue-lang
and Ti-an, whereas I stayed in a large, thatched hut. Early in the
morning on the first day of the third month, I caught sight of a
shooting star in the heavens beyond a nearby hall, its impression
remaining for some time before fading away; I did not know what
it portended.

MY 47TH AND 48TH YEARS

(1886/87)

During these years, I initially stayed in a hut on the Southern Peak

of Wu-tai for Chan practice with my above-mentioned friends,
Masters from whom I derived very great benefit.

21

Du-shun (558-640). First Patriarch of the Hua-yan School in China. Famous for his
essay Meditation on the Dharmadhatu.
22

Alias Cheng-guan (738-840). Prolific commentator and Imperial Master to six

successive Tang emperors.

Empty Cloud

52

In the second month, I descended the mountain and proceeded to

Mount Cui-wei, where I paid reverence at the Huang-you
Monastery. Thence at Qing-hua and Hou-an Mountains, the latter
being where I visited Jing-ye Monastery to pay homage at the
stupa of Dao-xuan, the Chinese Patriarch of the Lu (Vinaya
discipline) School. I shortly arrived at the Cao-tang Monastery,
where I paid reverence to the holy site of Kumarajiva.23 Next, I
visited Mount Taibai, which was 108 li (540 km.) high and on
which snow did not thaw even in summers heat. Thence I arrived
at the Er-ban and Dai-ban Monasteries and eventually reached
the Da Long-zhi (Great Dragon Pool) Peak where its waters divide
into four mountain streams. Passing on through the market town
of Zi-wu, I reached Han-zhong Prefecture, where I visited many
historic places such as the terrace where the Han Dynasty
Emperor Gao-zu paid tribute to his generals; the Temple of Zhu-gu
(which commemorates a Chancellor of the second century) at
Bao-cheng, and Wan-nian Memorial in honor of Zhang-fei. Going
on beyond Long-dong (Dragon Cave) and through the Tian-xiong
Pass, I reached Little Emei, the Jian-men (Sword-gate) Pass, Boyou Monastery, the Bai-ma (White Horse) Pass and the Tomb of
Pang-tong, eventually arriving at the Wen-chang Temple in
Sichuan Province. While negotiating this terrain, I had to climb
Mount Qi-qu (lit. Seven-bends Mountain) and cross the Jiu-qu
Current (lit. Nine-bends Current), besides crossing the Jiamen
Pass. It indeed looked just like a sword-blade spanning two
precipitous cliffs and confirmed the ancient saying that a single

23

An eminent Master of Kuchan origin who came to China in the fourth century. Noted
for the number of sutra translations which he produced with the help of his able
Chinese assistant, Seng-zhao. Seized as a prize of war, Kumarajiva was taken to Changan (modern-day Xian) where a translation bureau had been set up. He died there in
412.

Empty Cloud

53

warrior defending the place could repulse an attack launched by

an army of ten thousand soldiers.
Upon the mountain was the town of Jiang-wei, where Bai-yue had
formerly commanded a garrison. It was as difficult to negotiate
the bridging-planks laid across the precipice as it would be to
stride up into the sky, as the ancient rightly put it. Moving on, I
reached Nan-xin Prefecture, south of Guang-han, where I stayed
at the Bao-guang Monastery to pass the New Year period. Since
entering Sichuan that year, I had walked alone with only a bowl
and the proper garments of a monk, thus being entirely free from
all hindrances. As I wound my way across mountains and rivers,
the scenery helped to clarify my mind.

MY 49TH YEAR
(1888/89)

In the first month, I left the Bao-guang Monastery and journeyed

to the Provincial capital of Chengdu. There, I paid reverence at the
Hall of Wen-shu (Manjusri) in Zhao-jue Monastery, Cao-dang
Monastery and Qing-yang Temple. Thence, passing through Huayang and Shuang-liu I headed south and came to Meishan and
Hungya Prefectures, walking on until I reached the foot of Mount
Emei. From the Jiu-lao Cave at Fu-hu Temple (where Zhao Gongming formerly stayed to practice Daoism), I climbed the Jin-ding
Peak of Mount Emei, where I offered incense.
At night I saw overhead, like a constellation of stars in the sky,
countless Buddha-lights - the beauty of which was indescribable.
I called on Abbot Ying-zhen at the Bao-guang Monastery, where I
stayed for ten days. From the Wan-nian Temple, where I paid
reverence in the Vairocana Hall, I descended the mountain and
carried on until reaching Yazhou Prefecture. After passing through
Empty Cloud

54

Chong-qing Prefecture, I reached Luding nearer the western

border of Sichuan Province; and in the fifth month, I crossed the
Lu River. In the town of Yan-an, the Da-fu River was spanned by
the Luding suspension bridge, which was made of long chains over
300 feet long. It rolled and swung when in use so that travelers
were usually scared and required great caution. Walking
westwards, I passed through Da-jian Lu, Litang (also called Li-hua),
Batang; and thence going north, I reached Qamdo. As I continued
my westward journey, arrived at Shidu, A-lan-to24 and Lhari,
where the vast expanse of terrain had only a scattered population
consisting of a few Han Chinese, Tibetans, Mongolians and wild
tribes whose languages differed, very few of them speaking
Chinese. At Litang, there was the sacred mountain of Gonga (7556
m.) a holy site for adherents of Tibetan Buddhism. At Batang,
there were very high mountains and Qamdo was a town where
the rivers converged. Most people in this region were adherents
of Lamaism.
From Lhari I walked southwards reaching Jiang-da (probably
Gyamda), beyond which was the Tibetan border. Continuing my
journey across the border into Tibet, I crossed the Wusu-Jiang25
River and later the Lhasa (Kyichu) River, soon arriving in Lhasa, the
capital and joint administrative religious center for the whole of
Tibet.
To the northwest of the city was Mount Potala on which stood the
thirteen-storied Potala-palace; its buildings of glittering gold
against the blue sky were of an imposing majesty. It was here that
the Living Buddha, the Dalai Lama, sat on his throne surrounded
by a community of 20,000 monks. As I did not understand
24

Shidu and A-lan-to are Chinese transcriptions of local place-names. Happily, Lhari can
be identified and gives an idea of the vicinity.
25

Wusu-Jiang is probably a tributary of the Brahmaputra (Yarlong Zangpo) River.

Empty Cloud

55

Tibetan, I only went to the monasteries to offer incense and pay

reverence to the Living Buddha.
From Lhasa, I headed west and after passing through Gonggar and
Gyangze, I reached Shigatse, to the west of which stood
Tashilunpo Monastery. It was a large and beautiful structure
occupying an area of a few square li and it is the administrative
and religious center of Western Tibet where the other Living
Buddha, the Panchen Lama, sat on his throne surrounded by a
community of four to five thousand monks. During my trek from
Sichuan Province to Tibet, which took a year, I walked by day and
rested at night. Often, I did not meet a single person for days
when climbing mountains or crossing streams. The birds and
beasts differed from those in China and the customs also differed
from ours. The Sangha did not observe the Monastic code and
most of the monks ate beef and mutton. They were divided into
sects distinguishable by their red and yellow hats. I thought of the
days of the Jetavana Assembly and could not refrain from tears.26
26

Regarding Xu-yuns observations about the status of Tibetan Buddhism, they seem
less than salutary, though his account is otherwise generous towards the Tibetan
tradition. Special circumstances need to be taken into account here. The Buddhist
Sangha generally prohibits meat-eating and Xu-yun introduced rigorous reforms in the
Chinese monasteries when and where he found meat-eating going on. Consequently, he
was shocked to discover that it is fairly common for Tibetan Buddhists to eat meat as a
matter of course. The Tibetan climate and terrain does not readily yield up vegetable
crops and cereals are often scarce. Thus, out of sheer necessary, the Tibetan monks
often live on meat. Barley and millet are sometimes available, but rarely in quantities
sufficient to meet all needs. Having said that, Xu-yun was a strict vegetarian through his
stay in Tibet and obviously found sufficient food to sustain himself. Strangely enough,
the Vinaya code does not explicitly rule out meat-eating, largely because monks are
supposed to beg or eat what their patrons offer. In China, the Vinaya code is linked with
the Brahmajala-sutra, which does rule out meat eating, like the Lankavatara Sutra.
Thus, in China, the Precepts do explicitly prohibit meat-eating.
As regards Xu-yuns criticism of the Tibetan schools and their differences, the problem
was more apparent than real. Tibetan Buddhism has developed its own schools as did
the Chinese Buddhist tradition. Presumably, the Master thought that these different
lineages represented sectarian views. As we know from Xu-yuns remarks elsewhere, he
regarded all aspects of the Dharma as complementary and taught his disciples not to

Empty Cloud

56

As the year was nearing its end, I returned from Shigatse to Lhasa
to pass the New Year period.

MY 50TH YEAR
(1889/90)

I did not wish to stay in Tibet, so with the coming of spring, I

headed southwards passing through La-ko and Ya-dong (alias
Mao-dong), which was the gateway to India from Tibet. I entered
Bhutan crossing the mountain ranges, the names of which were
unknown to me, though I had sometimes heard them referred to
as the Onion Range or the Snowy Range (the Himalaya Range). I
availed myself of this opportunity to compose a poem which
contained the following lines:
What crosses the horizon
Looking like clear emptiness?
Such a bright and silvery world
Differs not from brilliant jade.
Once in India, I reached the town of Yang-pu,27 where I
pilgrimaged to various holy places. Later, I reached the great
Bengalese city of Calcutta from which I sailed to Ceylon. While
there I made further pilgrimages to holy sites, after which I
crossed the sea again, this time reaching Burma. There, I visited
the great Golden Pagoda of Shwedagon (in Rangoon) and paid

discriminate in favor of one method. Had the Master spoken or read Tibetan, he would
have recognized that the Tibetans find it expedient to express the Dharma through
different methods, just as the Chinese schools do.
27

Probably Benares. It is sometimes impossible to locate foreign place-names given in

Chinese transliteration, often a rough and ready business. For instance, in the account
of Xu-yuns Tibetan sojourn, two identical phonetics are used for entirely different
places, though happily to say, they were readily identifiable by plotting his course.

Empty Cloud

57

reverence inside the temple. When I reached Chi-ti-li28 near

Moulmein, I saw an unusual boulder said to have been placed on
its rocky prominence by Maudgalyayana in ancient times. Many
devotees went there to pay reverence.
In the seventh month I returned to China. Proceeding from Lashio,
I passed through the Han-long Gate and entered Yunnan Province.
After passing through Nian-ning, Long-ling, Jing-dong, Meng-hua,
Chaozhou and Xiaguan, I reached Da-li Prefecture. There, I visited
the great Er-hai Lake, where the din of its silvery cascades could
be heard for several li around; it was a most remarkable scene.
Upon my return to China, my first vow was to visit the Cocks Foot
Mountain, where I wished to pay reverence to Mahakasyapa - to
whom the mountain is sacred - and where he is said to be
wrapped in samadhi inside a cave, awaiting the Future Buddha,
Maitreya. From Er-hai Lake, I headed in a northeasterly direction
and after passing through Wa-se, Bai-dan, Bing-sha, Shan-jiao and
the Temple of Da-wang at An-bang, I reached the Arch of Lingshan (Vulture Peak) assembly at the case of Cocks Foot
Mountain. Halfway from its peak was the Ming-ge Terrace where,
in former times, it is said that eight princes followed Mahakasyapa
to the mountain. Unable to bear the thought of leaving him, they
are said to have stayed on the mountain to continue their selfcultivation, all becoming Dharma-protectors (on account of which
they are now revered in the near-by Temple of Da-wang).
I climbed the mountain, reaching the Cave-Shrine of Mahakasyapa
where his image is kept inside. It is said that when Ananda went
there to pay reverence, the stone door at the front of the cave
opened by itself. It was a high mountain cave, blocked off by a
stone wall resembling a door. The door is called the Hua-shou
28

Chi-ti-li is Kyai Khtiyo, near Moulmein. Devout Burmese Buddhists plaster this rock
with gold-leaf, often saving for years in order to do so.

Empty Cloud

58

Men (Flower Blossom Gate)29 and Mahakasyapa is supposed to

be sitting in samadhi within. The door closing off the cave opening
had the appearance of a huge city-gate, measuring a few hundred
feet in height and over a hundred feet in width. The two portions
of the door were closed, but the line of juncture between them
was clearly visible.
That day, there were many visitors with local guides. While I was
offering incense and making prostrations, the sound of a large bell
unexpectedly rang out thrice. The locals present were overjoyed
and paid reverence, saying, Whenever an enlightened person
comes here, the sound of a bell, drum or musical instrument is
heard. We have all heard that of a drum or musical instrument
once or twice to date, but so far we have never heard the sound
of a large bell. Seeing that you came to pay reverence today - and
that the sound of a large bell was heard, that surely means you
have attained the Dao? I immediately denied that I was qualified
for the welcoming bell. It was the last day of the seventh month.
Next, I ascended the Tian-zhu Peak (Pillar of Heaven); it was the
highest point of the whole mountain and the distance between it
and the ground was about thirty li (approx. 15 km.) Upon it were a
bronze shrine and the Surangama Stupa. According to the annals
of Cocks Foot Mountain, there were once 360 hermitages and 72
great temples on it, but now less than ten temples remained.
Monks and laymen were no longer distinguishable and the
ownership of temples passed from generation to generation on a
hereditary basis, each community appropriating its own temple
29

The door to Mahajasyapas Cave-Shrine was called Huashou Men or Flower

Blossom Gate to commemorate the Buddhas Flower-sermon in which he had held a
flower aloft, thus directly pointing to the Mind. Mahakasyapa was the only disciple to
understand the profound meaning of the gesture, responding with a smile. The Chan
tradition regards this episode as the point at which the Transmission of the mind
began, Mahakasyapa being the First Indian Patriarch in the Chan lineage.

Empty Cloud

59

and refusing to allow monks from other places to come and stay,
even for a short period. I thought of the past prosperity of the
Dharma assemblies and compared it with the present decadence I could not help sighing. In spite of my ardent desire to restore the
former grandeur of these places, I did not know whether the
chance to do so would come.
I descended the mountain, crossing through the Liang-wang and
Jiu-feng peaks before reaching a district of Yunnan. From there, I
passed through the Shui-mu, Ling-qiu and Zi-qi Mountains
reaching Chuxiong Prefecture. There, I stayed at the Gao-ding
Monastery beyond its western gate. Shortly after my arrival, the
monastery was filled with the fragrance of orchids. The Managingmonk at the temple congratulated me on this rare occurrence.
Then the Abbot came and said, This divine fragrance has only
been smelled a few times before. According to the Annals of the
Prefecture, there are divine but invisible orchids on the mountain
which only exude their fragrance when an enlightened person
comes here. As the whole mountain is filled with such a fragrance
today, this must be due to your pure virtue. He accorded me
every courtesy and insisted that I stay for a long time. As I was in a
hurry to return to my native Province of Hunan, I politely declined
his request. After one nights stay, I left the monastery and after
passing through Kunming and Qu-jing Prefectures, I reached Bingyi on the border of Guizhou Province. I went on in an easterly
direction, passing through Kue-yang and Zhen-yuan, before long
reaching Ma-yang District and Zhi-jiang in western Hunan. I
continued my trek, passing through Bao-qing and arrived at Hengyang. There, I visited and paid obeisance to Master Heng-zhi on
Mount Qi. After staying there ten days, I carried on northwards.
Upon my arrival at Wuchang in Hubei Province, I went to the Baotong Monastery, where I paid my respects to Abbot Zhi-mo. After
Empty Cloud

60

studying the rules for repentance and reform of the Kuan-yin rite,
I proceeded to Jiu-jiang, where I climbed Mount Luo to pay
reverence to Abbot Zhi-shan at the Hai-hui Monastery. While
there, I attended a meeting held for the recitation of the Buddhas
name. Next, after passing into Anhui Province and following a visit
to Mount Huang, I climbed Mount Jiu-hua30 and paid my respects
at the Stupa of Ksitigarbha Bodhisattva and the Bai-sui Temple. I
also paid obeisance to Abbot Bao-wu, who was a strict
disciplinarian and whose imperturbable mind was of the first
order. Thence, I crossed the river and arrived at Mount Bao-hua
to pay my respects to Abbot Sheng-xing, who retained me there
for the passing of New Year.
During the two years gone by, although I traveled ten thousand li,
I always walked on foot, the only exception being when crossing
the sea by boat. I forded streams and climbed mountains braving
rains, gales, frost and snow. The scenery changed every day but
my mind was pure like a bright and solitary moon hanging in the
sky. My health grew more robust and my steps became rapid. I
felt no hardship on this march, but on the contrary, I realized the
harmfulness of my former self-indulgence. An ancient rightly said
that after reading ten thousand books, one should travel ten
thousand miles.

30

Mount Jiu-hua (1941 m). One of the four sacred Buddhist mountains. Bodhimandala
of Di-zang (Ksitigarbha) or Earth-store Bodhisattva. It is in Anhui Province.

Empty Cloud

61

Xu-yun at the Temple of Six Banyans, Canton 1946/47.

The picture commemorates the unseasonal flowering of peach
blossoms in the courtyard during the course of Buddhist rites held
in November.

Empty Cloud

62

CHAPTER FOUR

ENLIGHTENMENT AND ATONEMENT

MY 51ST YEAR
(1890/91)

I arrived at Yi-xing (in Jiangsu Province) where I paid obeisance to

Abbot Ren-zhi. Although Xian-qin Monastery (where Zong-mi, the
Fifth Huayan Patriarch joined the Buddhist Sangha) was being
repaired, I passed the summer there. I then went on to Gu-rong,
where I paid obeisance to Abbot Fa-ren; I assisted him in repairing
the Chi-shan Monastery and passed the winter there.

MY 52ND YEAR
(1891/92)

At Nanjing, I stayed with Abbot Song-yan and assisted him in

repairing the Jin-cheng Monastery. Upasaka Yang Ren-shan often
called on me and we had interesting discussions on the Hetuvidya
Shastra31 and the treatise called The Lamp of Prajna Wisdom.32 I
stayed in Jin-cheng Monastery for the winter period.

31

Hetuvidya Shastra. One of the five pancavidya shastras explaining causality or the
science of causation (hetu) in logical reasoning. The founder of the school was
Aksapada.
32

A commentary by Bhavaviveka on the verses of the Madhyamika-karikas of

Nagarjuna.

Empty Cloud

63

MY 53RD YEAR
(1892/93)

With Masters Pu-zhao, Yue-xia, and Yin-lian, I climbed Mount Jiuhua, where we repaired the huts on Cui-feng Peak for our sojourn
there. Master Pu-zhao expounded the five divisions of the Huayan
School. As the Xian-shou teaching had been buried in oblivion
long ago, people who now heard of it being taught again came in
great numbers to listen. Since then, the Xian-shou teaching was
revived in the region south of the river Jiang (Yangtze).33

MY 54TH AND 55TH YEARS

(1893/94)

I stayed on Cui-feng Peak studying the sutras. Dharma-master Dixian came to pass the summer with me in the mountain. He left
for Jin-shan to pass the winter there. The following year, I
remained on Cui-feng to study the sutras.

MY 56TH YEAR
(1895/96)

Abbot Yue-lang of the Gaomin Monastery at Yangzhou came to

Jiu-hua and informed us that one of his patrons by the name of
Zhu had promised to give financial support for twelve weeks of
33

Xian-shou (643-712) was the Third Patriarch of the Huayan School and a prolific
commentator. As there were Five Patriarchs of the Huayan School in China who each
made commentaries, the books of this school are divided into five portions. Xian-shou
means wise head and this name was given to him as a tribute to his understanding. He
is also known as Fa-zang.

Empty Cloud

64

meditation, including the current four weeks. He also informed us

that the old Master Fa-ren of Chi-shan had returned to his
monastery and that he hoped all of us would go there to assist
him in supervising the meditation weeks. When the opening date
drew near, I was asked to leave the mountain first. When I
reached Di-gang Harbor at Da-tong, I walked following the river
bank. The river was rising and I wanted to cross it but the
boatman asked me for six coins; as I was penniless, the boat left
without me. Walking on, I suddenly slipped and fell into the water
and thus bobbed on the current for one day and night until I
drifted to Cai-shi Jetty, where a fisherman caught me in his nets
by chance. As I wore a monks robe, he called a monk from Bao-ji
Temple who recognized me, as we had previously stayed together
at the Jin-shan Monastery. He was frightened for my life and
exclaimed, This is Master De-qing! (i.e. Xu-yun, ordained as Deqing). I was subsequently carried to the temple where I was
revived. As a result of the battering which I had received in the
swift current, I bled from the mouth, nose, anus and genital
organ. After a few days stay at Bao-ji Temple, I went on to the
Gao-min Monastery. When I saw the director of duties
(karmadana) there, he saw that I looked pale and thin, and asked
if I was well. I replied that I was not. I then called on Abbot Yuelang who, after inquiring about Mount Jiu-hua where I had been,
immediately asked me to take up a temporary post at the
forthcoming meditation-weeks. I politely declined his request,
saying nothing about my fall in the water, asking only that I be
allowed to attend the meditation meeting. According to Gao-min
Monasterys rules of discipline, to reject a post given by the Abbot
was regarded as an affront to the whole monastic community.
Thus, I was found to be an offender and punished by being beaten
with a wooden ruler. While I willingly accepted this punishment,34
34

This was the Masters practice of ksanti-paramita or spiritual patience under all

Empty Cloud

65

it did aggravate my illness. I bled continuously and also passed

drops of seminal fluid in my urine. Waiting for my end, I sat firmly
in the meditation hall day and night with increasing zeal.35 In the
pure single-mindedness of my meditation, I forgot all about my
body36 and twenty days later, my illness vanished completely.37
When the Abbot of Cai-shi Jetty came with an offering of
garments for the assembly, he was reassured and delighted to see
that my appearance was radiant. He then spoke of my fall into the
water and all the monks held me in great esteem. I was thus
spared the trouble of working in the hall and could continue my
meditation.
Henceforth, with all my thoughts brought to an abrupt halt, my
practice took effect throughout day and night.38 My steps were as
swift as if I were flying in the air. One evening after the set
meditation period, I opened my eyes and suddenly perceived a
great brightness similar to broad daylight wherein everything
inside and outside the monastery was discernible to me.39
Through the wall, I saw the monk in charge of lamps and incense
urinating outside, the guest-monk in the latrine, and far away,
boats plying on the river with the trees on both its banks - all were
clearly seen; it was just the third watch of the night when this
happened. The next morning, I asked the incense-monk and
guest-monk about this and both confirmed what I had seen the
previous night. Knowing that this experience was only a
temporary state I had attained, I did not pay undue regard to its
conditions.
35

This was his practice of virya-paramita or zealous effort.

36

Thus he relinquished his attachment to the ego.

37

This was how he cured his illness.

38

This is the prerequisite for a major awakening (Wu).

39

His mind was now stripped of all attachments, which expanded and became allembracing; hence, he saw his near and distant surroundings.

Empty Cloud

66

strangeness. In the twelfth month during the third night of the

eighth week set for training, an attendant came to fill our cups
with tea after the meditation session ended. The boiling liquid
accidentally splashed over my hand and I dropped the cup which
fell to the ground and shattered with a loud report;
instantaneously I cut off my last doubt about the Mind-root and
rejoiced at the realization of my cherished aim.40 I then thought of
the time when I left home, and of the time during which I had
lived a wanderers life, my illness in the hut on the banks of the
Yellow River, and the difficult questions put to me by the layman
(Wen-ji, who saved me).
What would Wen-ji have said if I had kicked over his boiler and
stove at the time?41 If I had not fallen into the water and been
gravely ill, and if I had not remained indifferent to both favorable
and adverse situations, I would have passed another life aimlessly
and this experience would not have happened today. I then
chanted the following gatha:
A cup fell to the ground
With a sound clearly heard.
As space was pulverized
The mad mind came to a stop.42
40

Mind is the root-source of a myriad things. When the mind returns to its inherently
still condition, one perceives that all things in samsara (birth and death) rise and fall
within the immutable Mind. This was how the Master succeeded in leaping over the
worldly stream. Doubt here means doubt about the underlying nature of birth and
death.
41

If at the time I had just kicked over Wen-jis boiler and stove to eliminate all traces of
externals to expose the self-nature, what would he have said?
42

When the mind ceases to discriminate about externals, the self-nature resumes its
normal (non-dual) function of direct perception, exposing the self-nature. The Masters
mind had returned to its inherently still condition because of his long meditation; thus,
when the cup dropped to the ground with a loud report, the Master directly perceived
the self-nature form which all phenomenal things spring, instead of mere sense-data. He
thus realized the inherent voidness or emptiness of all conditioned things, wiping out

Empty Cloud

67

I also chanted a further gatha:

When the hand released its hold, the cup fell and was
shattered.43
Tis hard to talk when the family breaks up or someone dies;
Spring comes with fragrant flowers blossoming everywhere,
Mountains, rivers and the great earth are but the Tathagata.44

MY 57TH YEAR
(1896/97)

In the summer of that year, I arrived at Jin-shan Monastery in

Zhen-jiang, where I stayed to observe the period set for studying
the rules of discipline. The old Abbot Da-ding allowed me to stay
there to pass the winter period.

MY 58TH YEAR
(1897/98)

Upon my return to Jin-shan Monastery after pilgrimaging to

Mount Lang to pay reverence to Mahasthama Bodhisattva, Abbot
the illusion of space and eliminating his last doubt about the birthless and deathless
Mind. The Surangama Sutra says, When the mad mind halts, it is Bodhi.
43

The word hold here stands for the mind clinging to externals and when it has
become disengaged from them, it is as hard to express as the state when a family has
broken up - symbolic of the elimination of surrounding phenomena. Equally, it is hard to
speak when someone dies, symbolic of the death of the ego or conditioned selfhood.
This according to the Vajracchedika, is the last, subtle attachment to ego and Dharmas
which has to be relinquished before one can attain enlightenment.
44

Spring symbolizes enlightenment after which fragrance or bliss prevails

everywhere. Mountains, rivers and the great earth are illusory forms which spring form
the Tathagata or Thusness of the Buddha-body. The Surangama Sutra speaks of
fragrant form or wonderful form, referring to the marvelous appearance of sensedata after it has been transmuted by wisdom.

Empty Cloud

68

Dao-ming invited me to Yangzhou to help him at the Zhong-ning

Monastery. In the fourth month, Dharma-Master Tong-zhi
expounded the Surangama Sutra on Mount Jaio, the audience
there numbering about one thousand people. He invited me to
assist him in expounding the sutra, and after doing so, I left the
assembly and descended the mountain. When I was born, I lost
my mother whom I never saw. I only saw her picture at home and
each time I thought of her, my heart broke. Previously I had taken
a vow to go to the Ashoka (A Yu Wang) Monastery in order to
revere the Buddhas relics and to burn off a finger there as an
offering to the Buddha for the liberation of my affectionate
mother. As I now wished to fulfill this vow, I went to Ningbo
(where the Ashoka Monastery is situated). At the time, DharmaMaster Huan-ren and Chan Master Ji-chan (alias Ba-zhi Tou-tuo
or The Eight-fingered ascetic) were in charge of the Tian-tong
Monastery (near Ningbo) and Master Hai-an was compiling the
Annals of Ashoka Mountain. They all invited me to help them but
since I had come to fufill my vow, I politely declined. At the
Ashoka Monastery, I paid reverence to the Buddhas relics and
every day, from the third watch of the night until the evening
meditation, except when I was in the main hall, I used only my
own cloth mat instead of the Monasterys hassocks when making
three thousand prostrations. One night, while sitting in Chan
meditation - as if in a dream - I suddenly saw a dazzling bright
golden dragon which was many feet in length. It descended
through the air, flying to the pool before the reliquary hall.
Thereupon, I climbed on its back and flew into the sky until it
reached a place where the mountains, streams, trees and flowers
were most beautiful to behold, with palaces and chambers of an
exquisite grandeur. I saw my mother in a room and called out,
Mother, please ride this dragon to the Western Paradise (of
Amitabha Buddha). As the dragon came down again, I was shaken
Empty Cloud

69

and woke up. My body and mind were cheerful and the vision had
been entirely intelligible to me. This was the only time in my life
that I saw my mother.
Henceforth, every day when visitors came to have a look at the
relic in the hall, I always accompanied them. The visitors opinions
about the relic varied greatly. I had seen it many times; at first it
looked to me as if the size of a green bean and of a dark purple
color. In the middle of the tenth month, after I had paid reverence
to the Hinayana and Mahayana Tripitakas,45 I went again to look
at it and it was the same size as before but like a brilliant red pearl
this time. As I was impatient to see how it would transform itself, I
again performed prostrations and felt pains throughout my body;
the relic now appeared bigger than a yellow bean, half yellow and
half white. I then realized that its size and color varied according
to the visitors sense organ and its field. Being in a hurry to see its
further transformations, I increased the number of my
prostrations, but at the beginning of the eleventh month, I fell
badly ill. I could not continue; and as my illness grew more severe,
I was moved to the recuperating hut where all medicines given to
me were of no avail. I could not even sit, but had to lie down all
the time. The chief monk Xian-qin, superintendent Zong-liang and
Miss Lu spared no money and effort to try and save me, but all
failed at the time. Everyone thought I was nearing the end of my
causal transmigration. Although I was prepared to let the sickness
take its course, I was very concerned about my failure to burn off
a finger (in fulfillment of my vow). On the sixteenth, eight visitors
came to see me in the hut. They thought that I was not seriously
ill and especially came to assist me in burning my finger. I
remembered that the following day had been fixed for the

45

The Tripitaka or Three Baskets of the Buddhist Canon, comprising the Vinaya or
disciplinary rules, Sutras or discourses of the Buddha, and Shastras or commentaries.

Empty Cloud

70

ceremony and insisted that they come to participate as arranged.

The chief monk and the others present did not approve because
of the risk involved. I burst into a flood of tears and said, Who can
escape from death? I wanted to repay my debt of gratitude to my
mother and took a vow to burn off a finger. Why should I live if I
have to cancel my decision at this point? I am ready to die . . .
Superintendent Zong-liang, who was only 21 years old, heard my
plea and with tears in his eyes, he said, Do not worry, I will pay
for tomorrows vegetarian food and arrange everything for you. I
brought my palms together to thank him. On the seventeenth in
the early morning, Zong-liang came with his Dharma brother
Zung-xin to assist me in burning off my finger. Several people
helped me to the main hall where together with the assembly, I
paid reverence to the Buddha, performed the ritual and recited
the rules of repentance and reform. With singleness of mind, I
recited the Buddhas name and prayed that he would liberate my
affectionate mother.
At the beginning of the ceremony, I still felt pain, but as my mind
gradually became pure and clean, my awakening wisdom clearly
manifested itself. When I came to the sentence, The whole
Dharmadhatu is contained in the body of Amitabha Buddha,
every hair in the 84,000 pores of my body stood on end. As my
finger finished burning, I arose to prostrate before the Buddha. I
did not require others to support me (as I had done previously)
and entirely forgot about my illness. After walking unaided to
present my thanks to the assembly, I returned to the hut. All the
next day I bathed my hand in salt water and had no more
bleeding. Within a few days, I had recovered from my illness and
gradually resumed my prostrations. I stayed at the Ashoka
Monastery to pass the New Year.

Empty Cloud

71

Note by Cen Xue-lu, Xu-yuns Editor

The monastery had originally been called A-Yu Wang (King Ayu or King
Ashoka) Monastery but was later named Guang-li Monastery. It was
built on Mount Mou forty li to the south of Nanxiang village in the Yin
district of Ningbo Prefecture. Formerly - a few hundred years after the
Buddhas Nirvana - Central India was ruled by King Ashoka (reigned
approx. 274-37 BC. He is said to have placed 84,000 relics of the Buddha
in precious stupas and ordered the gods to bury them in the ground at
various places. In the east, these stupas appeared one after another in
nineteen locations in China, among them being Mount Wu-tai and the
Ashoka Monastery. On Mount Wu-tai, the relic was placed inside a
stupa and could not be seen. As for that of the Ashoka Monastery, in
the third year of the Tai-kang reign (282-3 CE) of Emperor Wu-ti of the
Jin Dynasty, after Hui-ta had prayed for it to appear, it emerged from
the ground: a monastery was then erected and the relic was placed in a
stone stupa, the door of which was locked. When visitors wished to look
at the relic, the guardian of the stupa was notified. Once inside the hall,
visitors first paid reverence to the Buddha and then went outside to
kneel on stone steps forming a queue, each waiting in turn to go and
see the relic. The guardian took out the stupa, which was one foot, four
inches in height and over one foot in width. It was hollow and enclosed
a solid bell having a needle, the point of which held the relic. When
observed, the relic appeared as either big or small, as one or many, and
as still or moving, according to each visitors vision. Some people saw
but one, while others saw three or four relics. The color also varied - it
might be blue, yellow, red or white. Those seeing in it a lotus flower or
image of the Buddha were regarded as being endowed with an excellent
karmic link with the Dharma.
In the Wan-li reign of the Ming Dynasty (1573-1619), Lu Guang-zu, head
of the civil office board, came with his friends to pay reverence to the
stupa and its relic. First, he saw the relic as small as a tiny bean, then it
gradually changed to the size of a big bean, a date, a melon - and finally,
it appeared the size of a large, glittering wheel, which refreshed his
minds eye. Lu repaired the dilapidated hall which has since remained in
its imposing condition to this day. The Tathagata was compassionate
and left behind this Dharma-body of his so that living beings in the
following generations could develop the right believing mind.
Empty Cloud

72

MY 59TH YEAR
(1898/99)

That year in the early spring, as a large bell was being cast for the
Qi-ta (Seven Pagodas) Monastery at Ningbo, the old Abbot Ben-lai
invited Dharma-Master Mo-an to expound the Lotus Sutra there
and came to the King Ashoka (Guang-li) Monastery to ask if I
would help in expounding. Thus, I went to Qi-ta Monastery and
after expounding the sutra, I proceeded to Mount Dong-guan
where I built a thatched hut in which to pass the New Year period.

MY 60TH YEAR
(1899-1900)

Master Jie-sen and Bao-lin invited me to Dan-yang to help repair

the Xian-tai Temple, where I passed the summer. In the seventh
month, I went to Zhu-yang in Jiangsu Province where Master Faren of Mount Chi let me have his hut for the winter.

Empty Cloud

73

Xu-yun with Ananda Jennings, 1948/49.

Ananda Jennings was the American Buddhist who called on the
Master when in his 109th year. She had been a Theosophist,
worked for the League of Nations, and eventually turned to
Buddhism in the cause of world peace. The picture was probably
taken during her ordination at the Nan-hua Monastery,
Guangdong.

Empty Cloud

74

CHAPTER FIVE

INTERRUPTED SECLUSION
MY 61ST YEAR
(1900/01)

I had stayed for some ten years in Jiangsu and Zhejiang Provinces
and now wished to make a distant journey to Mount Wu-tai, after
which my intention was to cultivate my practice in the seclusion
of Mount Zhong-nan. I subsequently left Mount Chi and
proceeded to Zhenjiang and Yangzhou and thence pilgrimaged to
Mount Yun-tai (Cloud Terrace Mountain). Moving on, I entered
Shandong Province to visit Mount Tai (1,524 m.), the eastern
sacred peak. Heading easterly again, I went on to Mount Lao,
where I visited the Narayana-cave in the vicinity where the Ming
Master Han-shan46 had rebuilt the Hai-yin (Ocean-seal)
Monastery. I then proceeded to Qu Prefecture to pay reverence
at the Tomb and Temple of Confucius.47
I then headed in a westerly direction and one night, I stayed at a
ruined temple wherein there was only a rotten coffin with its lid
turned upside down. Knowing it was not in use I slept on it, but
46

Han-shan (1546-1623). The Narayana-cave is between Deng-zhou and Lai-zhou in Jingzhou district. It is traditionally held to be the seat of certain bodhisattvas. The nearby
monastery was a ruin when Han-shan found it. He rebuilt it and called it Hai-yin or
Ocean-seal.
47

Confucius (Kong Fu-zi) 551-497 BC. Famous for his Analects and other writings. The
King family still live in Qu Prefecture, Shandong Province.

Empty Cloud

75

about midnight I felt something moving inside the coffin and

unexpectedly heard a voice saying, I want to get out.
I asked, Are you a man or a ghost?
A man, the voice replied.
Who are you? I asked.
A beggar, the voice replied.
I smiled, got up and let him out of the coffin. He was as ugly as a
ghost and asked me, Who are you?
A monk, I replied.
The man was angry, saying I had squashed his head. As he wanted
to strike me, I said to him, I sat on the lid of the coffin but you
could not even be bothered to move; how can you think of hitting
me now?
Thus cowed into submission, he went out to pass water and
returned to sleep in the coffin again. I left the place just before
sunrise.
At this time, there were already signs of the Boxer Movement48
rising in rebellion in many districts of Shandong Province. One day
I met a foreign soldier on the road who pointed his gun at me and
asked, Are you afraid of dying? I replied, If my fate is to die by
your hand, then go ahead and shoot! Seeing that I was not in the
least perturbed, the solider said, Right, you may go. I then
hurried on my way to Mount Wu-tai and after offering incense, I
intended to proceed on to Mount Zhong-man. However, since the
Boxer Rebellion had broken out, I returned to Beijing, where I
visited the Xi-yun Monastery and paid reverence at the Cave of
the Stone Sutras. I called on Yi-xing, a monk on Mount Tan-zhe
48

The Boxer Movement or Yi-he-quan: a secret society with quasi-Daoist origins.

Empty Cloud

76

who was renowned for his remarkable conduct. Next, I reached

the Jia-tai Monastery where I paid my respects at the stupa of
Chan Master Fei-bo. Thence, I climbed Mount Hong-luo to
participate in a meeting held for the recitation of the Buddhas
name and visited the Monastery of the Big Bell. There I saw the
bronze bell which had been cast by Yao Guang-xiao. It weighed
87,000 catties49 and measured 15 feet in height; its hanger-top
was 7 feet long, and it was 14 feet in diameter. The whole
Avatamsaka Sutra was cast on the outside of the bell, with the
Lotus Sutra inscribed inside; the Diamond Sutra was inscribed on
the edge of its case, and the Surangama Mantra on its hangertop. The bell had been offered by Emperor Cheng-zu of the Yungluo reign (1403-24) in the Ming Dynasty for the liberation of his
deceased mother.
Thereafter, I headed back to the Long-quan (Dragon Spring)
Monastery just south of the capital and stayed there a while. In
the fifth month the Boxer Rebellion came to a climax. Its rallying
cry was, Support the Manchu Dynasty, Exterminate foreigners!
The secretary of the Japanese Legation and the German minster
were assassinated at the secret instigation of the Empress
Dowager. On the seventeenth of the month, an Imperial mandate
was issued declaring war on the foreign powers. The capital was
thrown into disorder. In the sixth month, Tianjin was captured by
the allied armies which occupied the capital, Beijing, in the
following month. The princes and ministers who knew of me from
their stay at the Long-quan Monastery urged that I should leave
with them and follow the Imperial retinue then fleeing
westwards. In the utter confusion during the departure, there was
a complete absence of the proud pomp usually shown by the
spoiled son of heaven. By day and night, everybody made forced
49

An ancient grain measure equaling one pint.

Empty Cloud

77

marches and endured great hardship. On the arrival at Fubing, the

Emperor and Empress Dowager were delighted to see Viceroy
Chen Chun-xuan of Gansu Province with his soldiers coming to
welcome and protect Their Majesties and accompany them
beyond the Great Wall. When the Emperor arrived at Yun-men
Pass, he med an old monk in the Un-men Monastery who was 124
years old. He gave him some thin, yellow cloth for his robe and
ordered that a dedicatory arch be erected at the site. We
continued our westward march and arrived at Bingyang
Prefecture where a severe famine prevailed. The inhabitants
offered their food of taro (a tuber) and sweet potato tops to Their
Majesties who were very hungry and found it delicious. When we
reached Xian, Their Majesties stayed at the Viceroys
headquarters. At the time, as the hungry masses were even eating
corpses in the streets, the authorities took steps to stop these by
erecting eight booths from which free meals were given to the
starving people. Free meals were also distributed in the
countryside.
Viceroy Chen Chun-xuan invited me to the Wo-long (Reclining
Dragon) Monastery to pray for snow and rain to end the long
drought. After prayers were said, the old Abbot Dong-xia invited
me to stay at the monastery, but seeing that the Imperial Court
was held at Xian with its clamor and bustle, I left the place in
secret. In the tenth month, I climbed Mount Zhong-nans range in
order to build a thatched hut. Behind Jia Wu-tais peak I found the
Lion Cave, which was a secluded place for spiritual retirement. I
then changed my name to Xu-yun (Empty Cloud) to avoid
unwanted visitors. As there was no water on the mountain, I had
to drink melted snow and eat coarse herbs which I cultivated.
Living in the mountain at the time were Masters Ben-zhang on Poshi Peak, Miao-lian at the Temple of Guan-di, Dao-ming in Wu-hua
Grotto, Miao-yuan in an old thatched hut, plus Masters Xiu-yuan
Empty Cloud

78

and Qing-shan on Mount Hou. Master Qing-shan was a native of

Hunan Province and was very much respected by the monks on
the mountain. He lived comparatively close to me and we
frequently exchanged visits.
In the eighth month of the following year, Masters Fa-cheng, Yuexia and Liao-chen came to my hut, and when they saw me they
were surprised and said, We have had no news of you for years;
who would have expected that you were sleeping here? I said,
Lets put here aside, how is it there?50 We then exchanged
greetings, and after serving them with taro, I accompanied them
to Po-shi Peak. Yue-xia said, The old Abbot Fa-ren of Mount Chi is
currently expounding the Lotus Sutra in the Gui-yuan Monastery
at Hanyang. He does not like its noisy surroundings and wants to
come north; he asked me to come here so that I could find a place
for him. Yue-xia asked me to help him find an appropriate site for
the old Abbot, but since I was practicing meditation, I politely
declined. After I had completed my week of Chan meditation,
Masters Hua-cheng, Yin-yue and Fu-jia came from Mount Cui-wei,
where they had found a site for the old Abbot. Master Yue-xia
said that the place was suitable, but I thought otherwise since it
faced the White Tiger influence to the north without a
supporting hill for the evening star (geomantic terms for
subterranean and cosmic currents in the Feng Shui science for
selecting auspicious sites).51 They did not listen to my advice and
50

Master Xu-yun asked his companions to forget about what could be found here in
the phenomenal realm, hinting instead about that which could be found there in the
uncreated self-nature which is beyond all locations. These terms carry a Chan meaning
and were not used in their conventional sense.
51

Feng-shui (lit. wind and water) is an ancient Chinese science used to determine the
most auspicious place and time to site homes, farms, wells, temples, graves, etc. It is
based on the idea of harmonizing the negative and positive (yin and yang) energies of a
give location. Some places are regarded as having an innate balance of favorable
energies, others are regarded as malefic because of an innate imbalance, which must
either be corrected or else avoided altogether. Experts in this science use a diving board

Empty Cloud

79

so they were responsible for what happened (by way of

misfortune the following year).
That winter on the solstice day, the old Master Qing-shan asked
me to go to Xian Prefecture to do some shopping for him. On my
return, I was caught in a heavy snowfall. After climbing the
mountain, just as I reached the newly thatched hut, I slipped and
fell into a bank of snow at the foot of the precipice. I shouted for
help and Master Yi-quan, who was in a nearby hut, came to my
rescue. All my garments were thoroughly soaked with water. It
was already dark, and thinking that the snow would block all the
tracks the following, day, I negotiated the snowy path and went to
see Master Qing-shan. Seeing my disorderly appearance, he
laughed at me, jokingly saying that I was of no real use. I smiled
and nodded assent and then returned to my hut where I passed
the New Year period.

MY 62ND YEAR
(1901/02)

I stayed at my hut during the spring and summer. The old Master
Fa-ren of Mount Chi arrived in Shensi Province and erected a hut
on Mount Cui-wei. With him came sixty people, about one half of
whom stayed at the Huang-yu Monastery (the former summer
retreat of the Emperor Tai-zong (627-49) of the Tang Dynasty),

and compass marked off with complex calibrations involved the five directions, the
eight trigrams (ba-qua), the nine directions, the five activities (wu xing) and hourly
divisions based on Chinese sexagenary cycles, etc. Even the most modern Chinese take
this science very seriously and very few banks hotels or other modern buildings are built
without consulting a Feng-shui expert. Like most traditionally-minded Chinese, Master
Xu-yun attached great importance to the principles of Feng-shui. For a more detailed
study of Feng-shui, see S. Skinner, The Living Earth Manual of Feng-shui (Routledge,
1982).

Empty Cloud

80

while others were at the new hut and Xing-shan Monastery. At

the time in this northern region, Commander Su, who as in charge
of clearing land for tillage, donated one hundred qings of land
(about 1,515 acres) on a Ya-bai Mud-bank as a course of local
provisions for the monks on Mount Cui-wei. The local people
argued that they had lived there for generations and insisted that
building land should be given to them in exchange for the ricefields appropriated. The monks did not agree and the case was
brought before a court which ruled in favor of the natives of the
region. The old Master Fa-ren was disappointed and returned to
the south the following year. Before leaving, he returned all his
possessions to Masters Ti-an and Yue-xia and disbanded his
following. When I thought of this untoward situation, I realized
that mere reliance upon men of influential power could only
result in harm and misfortune. This incident greatly affected those
southern monks coming to the north; thus I could not dismiss as
nonsensical the effects of geomantic influences upon a site. The
year was nearing its end; all the surrounding mountains were
covered with snow and the intense cold penetrated to the bone. I
was alone in my hut, but my body and mind felt pure and clean.
One day I cooked taro in a cauldron and sat cross-legged while
waiting for my meal to cook and involuntarily entered the state of
samadhi.

MY 63RD YEAR
(1902/03)

Master Fu-cheng and others who stayed in nearby huts were

surprised that I had not called on them for a long time and came
to my hut to present their New Year greetings. Outside my hut,
they saw tigers tracks everywhere with no traces of man. They
Empty Cloud

81

entered my hut and seeing that I was in samadhi, they awoke me

with a qing (a musical instrument made of stone, the sound of
which is subtle but penetrating). When I returned to selfconsciousness, they asked me, Have you taken your meal? I
replied, Not yet, the taro in the cauldron should be well cooked
by now. When its cover was lifted, the cauldron was covered with
an inch of mould. Fu-cheng was startled and said, You must have
been in samadhi for half a month. We then melted ice, cooked
taro and ate our fill. They joked with me and left.
A few days after Fu-cheng had left me, monks and laymen in
nearby and distant places came to see me. In order to avoid the
trouble of meeting people, I left at night with my baggage on my
back for the wilderness where there is not an inch of grass.52 I
reached Mount Taibai (3,767 m.), where I lived in a grotto. But
after a few days, Master Jia-chen followed my footsteps and came
to my locale. We then agreed to make the long journey to Mount
Emei together. We made our exit through the Bao-ya Defile,
arrived at Mount Zibai, passed through Miao Tai-zi Terrace, visited
the temple of Zhang-liang, and passed through Zhao-hua District
where we saw the Zhang-fei Cedar. Walking on, we reached
Chengdu, where we rested in a temple for a short while. We then
walked again and via Jiading Prefecture, we eventually arrived at
Emei Shan, which we ascended to the Jinding Peak. The Buddhalights we saw there were exactly the same as those seen on
Cocks foot Mountain. Later in the night, we saw countless
heavenly lamps whose brilliance was akin to the wisdom lamps
previously seen on Mount Wu-tai. I went on to the Xi-wa Hall,
where I paid reverence to the old Abbot Zhen-ying who was over
70 and leader of all the monks on the mountain, being an

52

This means that the Master preferred not to be disturbed by phenomenal hindrances.

Empty Cloud

82

enlightened Master of the Chan School. He gladly kept me with

him for a few days stay.
Afterwards, I descended the mountain, followed my way round
the Xixiang Pool. I passed by the Da-er Monastery, reaching
Zhang-lao Plain, the Vairocana Temple and the Emei and Jiajing
Districts, intending to cross the Liusha River at Yin-cun Village. It
happened that the river current was rising, and from morning
until midday I waited for the boat. When it arrived, after all the
other passengers had gone aboard, I asked Jia-zhen to board
ahead of me and passed him our baggage. Just as I was about to
climb aboard, the mooring rope broke but I managed to catch
hold of the half attached to the boat. As the current was swift and
since there were many passengers on board, the slightest
inclination of the boat would have caused it to capsize, so I did
not move and was thus dragged through the water by the boat. At
sunset, it made towards land and I was lifted ashore. My
garments and both my feet were cut by stones. It was cold and
raining. When we arrived at Shaijing Customs Post, the nearby
inns refused to admit monks. There was a temple in the street,
but the only monk there also refused to let us stay despite
repeated demands; he only permitted us to pass the night under a
theatrical platform outside. As our garments were soaked and the
ground wet, we gave money to the monk to sell us some dry
straw, Instead, he brought us two bundles of wet straw which
would not burn. We patiently endured these annoyances and sat
until sunrise. Then we bought a few coarse fruits to fill our
stomachs and continued our march. We passed over Mount Huoran, arrived at Jian-zhang and Nin-yuan Prefecture, eventually
reaching Hui-li Zhou. We crossed the border of Yunnan Province,
passed through Yung-bei District, visited the holy site of
Avalokitesvara, crossed the Jinsha River and made a pilgrimage to
Cocks Foot Mountain, where we passed the night under a tree.
Empty Cloud

83

Once again, the sound of the bell was heard from within the stone
door.
The following day, we climbed the mountain until reaching the
Jinding Peak, where we made incense offerings. I again thought of
this sacred site of the Buddha and Patriarch which was now in
such a dilapidated condition, and of the degeneration of the
whole Sangha order in the Province of Yunnan. I vowed to build a
hut on the mountain to receive visiting pilgrims but was
prevented from doing so by the monastic hereditary system
prevailing in the locality. I was sad and could not refrain from
tears.53
We then descended the mountain, arriving at Kunming. There,
Upasaka Chen Kuan-ci, who was a Dharma-protector, invited me
to stay at the Fu-xing Temple, where, with the help of Master Jiachen, I isolated myself for meditation, passing the New Year
period in seclusion.

MY 64TH YEAR
(1903/04)

While I was in retreat a monk came from Ying-xiang Temple to tell

me that someone there had set free a cock weighing a few catties
and that the bird was aggressive and wounded the other fowl. I
went to the temple and expounded the Refuge Formula and
53

The hereditary ownership of temples had become fairly common by Xu-yuns time. It
meant that the control and management of monasteries was decided by arbitrary rules,
the temples virtually being regarded as private property and nepotism rather than
spiritual merit dictated what could be done by whom. This prevented visiting monks
from making free use of many facilities or even staying for the night when on long
pilgrimages. In principle, no Buddhist monastery should be regarded as property in the
possession of its occupants, but as belonging to the whole Sangha order under the
standing rules.

Empty Cloud

84

Precepts to the bird, also teaching it to recite the Buddhas name.

Soon, the cock ceased to fight and stood alone on the branch of a
tree; it no longer killed insects and ate only when given cereals.
After a while, whenever it heard the bell and qing rung, it
followed the monks to the main hall and after each prayer
meeting it would return to the same branch in the tree. It was
again taught to recite the Buddhas name and eventually crowed,
Fo, Fo, Fo, (Chinese for Buddha). Two years had elapsed when,
one day after a prayer-meeting, the cock stood up in the hall,
stretched out its neck, fanned its spread wings thrice as if to recite
the Buddhas name, and died while standing. Its appearance did
not change for several days; it was eventually placed in a box and
buried. On the occasion I composed the following poem:
This cock of fighting nature
Wounded fowl and shed their blood.
When its mind came to a stop, by Precepts sacred
It fed on grain and stood alone, to insects harmless.
Gazing at the golden yellow statues
How easily it crowed the Buddhas name!
After turning thrice, suddenly it passed away,
Where did this being differ from the Buddha?

MY 65TH YEAR
(1904/05)

That spring the Dharma-protectors and Abbot Qi-ming of Gui-hua

Temple invited me to end my seclusion and visit his place in order
to expound the Sutra of Complete Enlightenment and the Sutra of
Forty-Two Sections. At the time, over three thousand people
became my disciples. In the autumn, Abbot Meng-fu invited me to
expound the Surangama Sutra at the Qiong-ju Monastery. I
Empty Cloud

85

supervised the carving of wooden blocks for printing the

Surangama Sutra and the poems of Han-shan.54 These blocks
were kept at the monastery. I was also asked to expound the
Precepts, and at the end of the meeting Commander-in-Chief
Zhang Song-lin and General Lu-Fu-xing came with other officials
and gentry to invite me to Dali Prefecture and to stay at the
Chong-sheng Monastery in San-ta. There, I asked to expound the
Lotus Sutra, and those who became my disciples on the occasion
numbered a few thousand. Li-Fu-xing asked me to stay at the
monastery, but I said, I do not wish to live in towns. Previously, I
took a vow to stay on Cocks Foot Mountain, but the monks there
would not admit me. As you are now protectors of the Dharma,
my vow could be fulfilled if you gave me a site on which to build a
hut on the mountain to receive pilgrims, thus saving the Sangha
from disaster and restoring the holy site of Mahakasyapa.
They all approved and ordered the sub-prefect of Binchuan to
lend his aid (so that my vow could be fulfilled). A ruined temple
called Bo-yu was found on the mountain for me. I went there to
stay and although it had no living rooms, and while I had no food
with me, I received courteous visits from monks, nuns, male and
female lay-devotees who came from all quarters. The Temple of
Bo-yu had been abandoned since after the Jia-qing reign (17961820) of the Qing Dynasty, because to its right a big rock had been
found from which emanated the malefic White Tiger influence,
thus causing the site to be uninhabitable. I wanted to break up
the rock and dig a pool in which fish and other river creatures
could be set free. Laborers were hired for the purpose but to no
avail, for when the earth around it was removed, its base could
54

Han-shan or Cold Mountain was a remarkable adept who lived in the Jin-guan reign
(627-64) of the Tang Dynasty. He is regarded as a transformation body of Manjusri. He
lived in a grotto and wrote inspirational poems to teach Chan. Many of these were
inscribed on dead trees, disused buildings and similar places.

Empty Cloud

86

not be found. It emerged 9 feet 4 inches above ground and it was

7 feet in width; one could sit on it with crossed legs for
meditation. A foreman was called to remove it to a distance 280
feet to the left, and over a hundred men came but they failed to
shift it despite their combined effort for three successive days.
After they had left, I offered prayers to the guardian spirits of the
temple and recited mantras. I took ten monks and together we
succeeded in moving the rock to the left. Those who gathered to
watch us were in uproar and wondered at the divine aid.
Someone wrote three characters on the rocks Yun Yi Shi (a rock
moved by a cloud55). Officials and scholars who heard of the story
came to write inscriptions on the rock. On the occasion, I also
wrote the following poem:
This strange rock stands out boldly,
Wrapped in moss since times of old;
It was left to me when the vault of heaven cracked.56
Seeing the Chan Schools decline, I determined to restore it.57
And mocked at Yu-gongs silliness in moving mountains.58
55

Cloud stands for the Master, whose name (Xu-yun) means Empty Cloud.

56

According to Chinese mythology, when two gods waged war with each other, the four
cardinal pillars of heaven crumbled and the sky was badly damaged. Nu-wa, one of the
two gods, used a magical five-colored stone to mend it. Master Xu-yun was a great poet
and many Chinese poets allude to ancient myths to make a point. The Master really
meant that his duty was to mend the Dharma which was being undermined on the
Cocks Foot Mountain.
57

Lit. The Cloud saw the change and wanted to follow the dragon. Cloud stands for
Xu-yun, and to follow the dragon means to follow good examples set by the ancients
who always spread the Dharma and revived the Chan School when it showed signs of
decline. This sentence if metaphorical and has been rendered into plain English above.
58

Yu-gong appears in an ancient fable known to most Chinese. Even as an old man of
90, he wanted to move two mountains which faced the door of his house. People
laughed at his foolishness in wanting to move mountains, but he said, Though I will die,
there will still be my sons. When they die, there will be my grandsons to carry on. As our
family line increases, the mountain-stones will decrease. According to the traditional
story, the old mans attempts to shift the mountains so moved the heavenly ruler that
he sent down two angels to cart the mountains away. Here, Master Xu-yun utilizes this

Empty Cloud

87

Looking for truth, a hearer of Dharma

Seemed to find it on a hill where tigers roamed.59
Henceforth, unmoved by the eight worldly winds,60
He lived among the clouds with a few firs.61
The Bo-yu Peak penetrates to Brahmas palace;
A seeker of the Dao will walk ten thousand li
To visit the golden-hued ascetics home.62
I have overcome a thousand obstacles to
Enter this mountain and reach this old, moss-covered rock.63
In bright moonshine, while fish with the fir shadows play.64
He who from above looks beyond the illusory world
Will hear the sound of bells borne on the heavenly breeze.65
I began repairing the temple for the reception of pilgrims from all
quarters and was in a hurry to raise the required funds. Therefore,
I left Master Jia-chen to look after the temple and went alone to
story to lay stress on the Mind which alone could move mountains and all obstructions
to instantaneous enlightenment.
59

This shows the difficult of hearing the correct Dharma.

60

The eight worldly winds which disturb the mind are: gain and loss, eulogy and
defamation, praise and ridicule, joy and sorrow.
61

The practitioner retires to a mountain peak which is cloud-hidden, with but two or
three fir-trees as companions for meditation.
62

The Cocks Foot Mountain, said to be the place where Mahakasyapa - otherwise
known as the golden-hued ascetic - is in the state of Samadhi, awaiting there the
coming of Maitreya to this earth. Mahakasyapa is said to have swallowed light, hence
his golden hue and his name of Light Drinker. These two lines show the difficulty
which a seeker of the Dao should overcome when visiting the holy site of the First Chan
Patriarch, symbolic of the path leading to enlightenment.
63

The rock symbolizes the resistance from degenerate monks on the mountain.

64

The bright moonshine stands for the inherently enlightened self-nature and fish for
the deluded living beings who play with the illusory shadows of the fir- trees, symbolic
of the non-existent phenomena.
65

The last three lines of the poem mean that in the midst of illusions, he who can look
into that which is beyond the phenomenal will attain enlightenment and be praised by
Mahakasyapa who rings the invisible bell, the sounds of which are conveyed by a
heavenly breeze, symbol of the bliss enjoyed by successful devotees.

Empty Cloud

88

Tengyue for the purpose (of raising subscriptions). From Xaiguan I

went on to Yungchang and eventually reached the Hemu Tree.
The road there was long - several hundred li - and appeared very
rough and difficult to negotiate, as it had not been repaired for
many years. However, the locals said that a monk from another
province had decided to brave great hardship to repair it. He had
not asked for contributions, accepting only voluntary gifts of food
for his merest subsistence from passersby. He had worked on the
road unflinchingly for several decades. Thanks to his efforts,
about ninety per cent was now in good condition again. To mark
their gratitude for his work, the people at Pupiao intended to
renovate the Temple of the Peacock King66 for him to stay there.
However, he declined their offer and concentrated only on
repairing the road. I wondered at the story and went out to find
the monk. About sunset I met him on the road; he was carrying a
hoe and basket and was about to leave. I approached, joining my
palms in salute, but he only stared at me wide-eyed without
saying a word. I took no notice of this and followed him to the
temple where he put down his tools and sat cross-legged on a
hassock. I went to pay my obeisance to him but he ignored me,
remaining speechless. So I also sat face to face with him. The next
morning, he rose to cook rice and I poked the fire; when the rice
had cooked, he did not call me but I filled my bowl and ate. After
the meal, he carried the hoe while I took the basket, and together
we went to move stones, dig the ground, and spread sand. Thus,
we worked and rested together for over ten days without
exchanging a single word. One evening, in the bright moonlight
which was as bright as broad daylight, I went outside the temple
and sat cross-legged on a large rock. It was late, but I did not

66

A Bodhisattva with four arms who rides on a peacock.

Empty Cloud

89

return to the temple. The old monk approached me stealthily

from behind and shouted, What are you doing here?
I opened my eyes slowly and replied, I am here to see the moon.
He asked, Where is the moon?
A glowing rosy light, I replied.
He said:
In the midst of falsehood the real can hardly be seen;67
Mistake not then the rainbow for the radiant light.
I replied:
The light which embraces form is neither past nor present;
Unhindered, it is neither positive nor negative.68
Thereupon he grasped my hand, laughed loudly and said, It is
very late, please return to rest (at the temple). The following day
he was joyful and began to talk, saying that he was a native of
Xiangtan (in Hunan Province). His name was Chan-xiu (Cultivator
of Chan). He had retired from the world when young and at 24 he
entered the Chan-hall of Jin-shan Monastery where he succeeded
in putting a stop to his wandering mind. Later, he went on
pilgrimage to the sacred mountains (in China) and proceeded to
Tibet, returning to China through Burma. As the road was rough,
he took pity on the people and horses negotiating it. He was
impressed by the former deeds of Dharanimdhara Bodhisattva
67

When a meditators mind has become completely still, it is usually the case that
beautiful colors are seen which may be mistaken for the light of wisdom.
68

The light of wisdom can contain all illusory forms but it is eternal - that which is
beyond spatial and temporal limitations. It is all-embracing and meets no obstruction,
for it is free from all dualism - this being the cause of the sense of separation between
the subject (the knower) and object (the known). Thus it is like the pure light which
enables a rainbow to appear, the colors of the spectrum having no reality of their own.
In the same way, all phenomenal forms arise within the clear light of wisdom, but none
of them have their own subsistent reality.

Empty Cloud

90

and undertook to repair the road alone. Thus, he had been there
several decades and was now 83 years old. He had not met a
bosom-friend before and was gladdened to have a favorable
karmic link which enabled him to pour out his story, kept untold
for so long. I also related the circumstances leading to my
retirement from home life.
The following day after breakfast, I bade farewell and we parted
company, laughing loudly. I then walked to Tengchong (also called
Tengyue) which faces Bhamo across the border in Burma, thus to
raise funds for renovating my temple. On arrival, I stayed at
Hunan Guildhall. Before I laid down my baggage, a few men in
mourning came and bowed down before me, saying, Venerable
Sir, our request is that you recite sutras for us.
I replied, I am not here to recite sutras.
One of them in filial mourning said, We know that venerable
monks, like yourself, recite sutras.
I said, I have heard nothing about there being monks in this
region.
Then, the head of the Guildhall interjected and said by way of
explanation, Venerable Sir, you should go to their place to recite
sutras for them; this is a rare coincidence. They are the grandsons
of academician Wu, known as the Virtuous One. He was over 80
years when he died and his children and offspring number several
dozen, among whom there are a few well-known scholars and
academicians. The grand old man passed away a few days ago and
before his death, he said that he had been a monk in his previous
life and ordered that his body should be dressed in monastic
garments, that those in the house should not weep, that no killing
of fowl or cattle should be allowed, and that no Daoist priests
should be called in to recite their scriptures for him. He also
Empty Cloud

91

predicted than an eminent monk would come to liberate him. He

then sat cross-legged and passed away. The following day, his
complexion remained fresh. Venerable Sir, as you came here
today, was it not an occasion caused by the good karma of the
deceased?
Hearing this, I then accepted the invitation and went to the house
to recite sutras and to perform the ceremony for the bestowal of
food to hungry ghosts over a seven-day period. The whole district
with its officials and literati invited me to stay at Tengyue but I
said to them, I came here to appeal for funds to rebuild a temple
on the Cocks Foot Mountain and regret that I am unable to stay
here. Upon hearing this, they were delighted and enthusiastically
donated substantial funds. After my return to the mountain, I
brought provisions for the community, erected buildings with
extra rooms, set up monastic rules and regulations, introduced
meditation and expounding of the sutras, enforced discipline, and
Buddhist Precepts. That year, the number of monks, nuns, male
and female lay devotees who received the commandments was
over 700 persons. Gradually, all the monasteries on the mountain
followed our example and took steps to improve themselves;
their monks again wore the proper monastic garments and ate
vegetarian food. They also came to stay at my temple to receive
instruction.

Empty Cloud

92

The body of Master Han-shan at the Monastery of the Sixth

Patriarch.
Master Han-shan (1546-1623) was an eminent Chan monk of the
Ming Dynasty. He restored the Sixth Patriarchs Monastery at Caoxi, Guangdong Province some three hundred years before Xu-yun
appeared, doing the same thing himself.

Empty Cloud

93

CHAPTER SIX

TAKING THE TRIPITAKA TO JI ZU SHAN

MY 66TH YEAR
(1905/06)

That spring, Abbot Bao-lin of Shi-zhong (Stone Bell) Monastery

invited me there to transmit the Precepts, and those who came to
receive them numbered over eight hundred persons. After the
transmission of the Precepts, while Jia-chen isolated himself in
seclusion for meditation at the By-yu Temple, I went to various
lands in the south seas to appeal for funds. Initially I arrived at
Nantian (in Yunnan Province), where I expounded the Amitabha
Sutra at the Tai-bing Monastery; and while there, several hundred
persons became my disciples. Thence, by following high cliffs and
making my way through tribal regions, I entered Burma. Passing
through the Shan States, I arrived at Xinjie and then Mandalay.
While passing through the miasmal Shan States, I caught a disease
which developed and became serious. Ill as I was, I managed to
reach the Temple of Avalokitesvara at Liudong where there was a
Chinese monk called Ding-ru. I paid obeisance to him but he
ignored me. I then went to the hall where I sat cross-legged. That
evening when he sounded the qing, I assisted him in ringing the
small bell and beating the drum. After reciting the rules for
repentance and reform, he chanted, Kill, kill kill! and made three
prostrations. The next morning, after reciting the same text in the
hall, he again chanted his violent remarks as on the previous night
Empty Cloud

94

and prostrated himself thrice. I wondered at his manners and

purposely stayed there to observe. His morning, midday and
evening meals consisted of foods with onion, garlic and milk. I did
not eat but remained silent about the strange diet, only taking
water. He knew why I did not take his food and ordered that I be
served with gruel and rice without the onion and garlic. I was then
able to eat.69
On the seventh day, he invited me to tea and I asked why he
chanted Kill, kill, kill! in the hall. He replied, Kill foreigners! . . . I
was a native of Bao-qing in Hunan Province. My father was a
military officer, and after his death I retired from the world and
learned about the Dharma on Pu-tuo Island. I followed Master
Zhu-chan who taught me painting. Ten years previously, I had
gone from Hong Kong to Singapore by ship on which I was illtreated by foreigners. Their treatment was unbearable and I will
hate them for the rest of my life. I am now selling pictures which
are treasured by the people here and for this reason I have had no
worries about my upkeep for the last ten years. The monks who
have passed through here before usually put on airs and graces
and were very temperamental; it is rare to meet someone like you
who is unobstructed and in harmony with all.70 This is why I tell
you the truth about myself.
I urged him to treat friend and foe alike, but failed to lessen his
hatred of foreigners. After I had gradually recovered from my
illness I took leave of him, but he insisted on keeping me. When I
told him that I was raising funds for my temple, he gave me
69

Buddhist monks are prohibited from eating the five hots or five pungent roots: garlic,
shallots, chives, onion and leeks, because they are known to heat the blood and cause
anger and lust.
70

A Buddhist idiom meaning perfect harmony among all differences, as in delusion and
enlightenment, samsara and nirvana, life and death, etc., all phenomenal differentiation
being like waves which arise within the Bodhi-ocean, in itself still and free from concern.

Empty Cloud

95

provisions and traveling expenses, bought me a railway ticket, and

telegraphed Upasaka Gao Wan-bang at Rangoon to receive me.
He gave me every courtesy and wished me good luck. When I
reached Rangoon, Upasaka Gao with all his family,
Superintendent Xing-yuan and the monks of Long-hua Monastery
were at the railway station to meet me. I stayed at Upasaka Gaos
house, where I was treated with great honor. He said, The
Venerable Master Miao-lian has always thought of your austere
life over the decades but never received news from you. He was
most delighted to hear that you were going to visit here and
wrote to me, telling me that he was returning to China to repair
the Gui-shan (Tortoise Mountain) Monastery at Ning-de (in Fujian
Province). He came here recently and I accompanied him when
visiting the Great Golden Pagoda (Shwedagon) and other holy
sites for a few days, after which he returned to his monastery to
await you lest you return to China quickly.
Upasaka Gao accompanied me to the boat and telegraphed Ji-luo
Monastery to send some monks to receive me. When the ship
arrived, there was a passenger on board who had died from an
epidemic, so a yellow flag was hoisted and all travelers were
quarantined on a distant hill where over a thousand people were
left without shelter, exposed to sunshine by day and to rain at
night. Each person was given a food ration consisting of only a
small bowl of rice and two carrots to be cooked by themselves. A
doctor came twice daily to examine them. One-half of the
passengers left within seven days and the rest on the tenth, so I
was left alone on the hill and was thus very impatient.
I was seriously ill and felt miserable. Eventually, I could no longer
eat. On the eighteenth day, the doctor came and ordered me to
move to a vacant house. I was glad to be there. I asked the old
watchman there some questions and he said that he was a native
Empty Cloud

96

of Zhuanzhou. He then sighed, saying, This room is for those who

are about to die; you were ordered to move here as a postmortem will be necessary. When I told him that I had come to
visit the Ji-luo Monastery, the old man was moved and said, I will
give you some medicine. He then prepared a bowl of shen-qu (a
medicine) which he gave me to drink, and after taking it twice, I
felt slightly better by the following day. He said, When the doctor
comes again, as soon as you hear me coughing, get up and try to
be in high spirits as best as you can; if he gives you medicine, do
not take it.
As warned by the old man, the doctor actually came just as he had
said, and after mixing some medicine in water, he forced me to
swallow it. As I could not refuse, I reluctantly drank it. After the
doctor had left, the old man was alarmed and said, You will not
live much longer now; tomorrow, he will come back to dissect
your body. I gave you medicine, hoping that the Buddha would
protect you. The following morning, when the old man came, I
was sitting on the ground but could not see anything although my
eyes were wide open. He helped me to stand up and saw that the
ground was covered with blood. He again brought me medicine
which I drank, then changed my garments, cleaned the ground
and sighed, saying, Another man taking the medicine you were
given yesterday would have been dissected even before breathing
his last; you are not fated to die and this must be because of the
Buddhas protection. When the doctor comes again at nine
oclock, I will cough as a signal and you must feign high spirits.
When the doctor came and saw me alive, he pointed his finger at
me, smiled and left. When asked why the doctor smiled, the old
man replied, Because you are not fated to die. I told him that
Upasaka Gao had given me some money and asked him to give
some of it to the doctor to set me free. I promptly took out forty
dollars which I handed over to him (as my ransom-money) and
Empty Cloud

97

another twenty dollars as a present for what he had done for me.
He replied, I must not take your money. Today, the doctor will be
a European and this cannot be arranged; tomorrow, the doctor
will be a Karen and it can be arranged. That evening, he called
again and said, I have arranged for you with the Karen doctor,
and have given him the twenty-four dollars; you will be released
tomorrow. I was thus reassured and thanked the old man.
The next morning the doctor came and after his visit a boat was
called to take me across the bay. I was helped on board by the old
man and on reaching the opposite shore, a vehicle was hired to
take me to the Guang-fu Hall where the monk in charge of guests
left me unattended and waiting for two full hours because of my
disorderly appearance. I could not help having mixed feelings,
both sad and glad at once; glad because I had just escaped from
death, and sad because of the irresponsible attitude of the
director of guests. Finally, an old monk whom I later knew to be
the head monk called Jue-kong came and I said to him, I am
disciple so-and-so. He bowed, touching my head to the floor. As I
was too weak to get up, he helped me up and sat me on a chair
and said, Upasaka Gao sent us a telegram as notice of your
impending arrival, but we have heard no news from you. The
venerable Abbot and the whole community have been worried
about you. How did you come to be in this condition? Without
further ado, young and old monks crowded into the hall, instantly
transforming the atmosphere to something like a warm home in
springtime. Shortly after, the old Abbot Miao-lian came and said,
Day after day I have been waiting for news of you and I have
been apprehensive that you might be in some danger. I had
wanted to return to Fujian to repair the Gui-shan Monastery, but
having heard that you were coming I have awaited you here.
After a long chat I said, This is my fault, and then related my own
experience. The old Abbot and monks were impressed and
Empty Cloud

98

pleaded to hear my story in full. They then brought their palms

together in salute and we all returned to the Ji-luo Monastery.
The old Abbot urged me to take some medicine, but I said, As I
have returned home, all my false thoughts have stopped; I will be
all right after a few days rest.71 Later, when he noticed that I sat
for several consecutive days each time I meditated, he warned
me, The weather in the South Seas is hot and differs from that in
China. I am apprehensive that a long sitting will be harmful to
your health. However, I did not feel that anything was wrong in
my meditation. The old Master said, You should now expound
the Lotus Sutra to form a propitious cause here. I am returning to
China; after you have expounded the sutra, do not return to
Yunnan Province but go to Mount Gu as I still have something to
tell you there.
After accompanying the old Abbot to the ship, I returned to the
monastery and began expounding the sutra. A few hundred
persons became my disciples and the Dharma-protectors at
Malacca invited me to expound the Sutra of the Medicine Buddha
(Jnanabhaisajya) in Qing-yun Temple. I then went on to Kuala
Lumpur where Upasakas Ye Fu-yu and Huang Yun-fan asked me to
expound the Lankavatara Sutra in Ling-shan Temple. In all the
Malaysian cities where I expounded the sutras, over ten thousand
persons became my disciples.
That winter I received a telegram from representatives of the
whole Sangha order in Yunnan Province, informing me of the
Governments intention to impose a levy on monastic property. At
the same time, Master Ji-chuan and others at Ningbo wired me a
telegram requesting that I return to China as soon as possible to

71

meaning, I have recovered my own Self after the ordeal; and since my true nature
has never been ill, I will be all right and do not require treatment.

Empty Cloud

99

discuss these matters. As the year was drawing to its close, I

stayed at Kuala Lumpur to pass the New Year period.

MY 67TH YEAR
(1906/07)

I returned to China in the spring. When the ship called in Taiwan

en route, I visited the Long-quan Monastery; and when she
arrived in Japan, I visited monasteries in various places. As China
and Japan were not on friendly terms at the time, Chinese monks
were closely watched and Japanese monks were not allowed to
visit China. Because of this, my wish to set up a confederation of
Chinese and Japanese Buddhists failed to materialize.
In the third month I reached Shanghai, where, together with
Master Ji-chan and representatives of the Buddhist Association, I
proceeded to Beijing in order to present our petition to the
Central Government. After arrival there, we stayed at Xian-liang
Monastery where Masters Fa-an, Director of Buddhist Affairs,
Dao-xing of the Long-quan Monastery and Jue-guang of the Kuanyin Monastery personally welcomed us. There, Prince Su Shan-qi
invited me to expound the Buddhist Precepts to his wife. Princes,
Dukes and high officials who were old acquaintances of mind
(from the days of the Boxer Rebellion when they followed the
Imperial retinue feeling westwards) all came to see me with
advice as to how our petition should be presented. Since the
Dharma-protectors were willing to give me assistance, I did not
encounter any difficulty. In response to our petition, the following
Imperial edict was decreed:

Empty Cloud

100

The Thirty-Second Year of the Guang-xu Reign: Imperial Edict

In the matter of the collection of the contributions, it has been
repeatedly decreed that no high-sounding pretext will be permitted to
oppress the poor. It has come to our knowledge that the establishment
of schools and factories has been done harshly, disturbing the provinces
where even the Buddhist Sangha has not been spared. Such a state of
affairs cannot be tolerated and it is hereby decreed that all viceroys
should immediately order provincial authorities to give protection to all
monasteries, whether large or small, and to all the monastic properties
within their jurisdiction. Henceforth, no gentry or public servants shall
be permitted to disturb them to extort contributions from monastic
property. To act thus is to be in conformity with our form of
government.

After the promulgation of this Imperial edict, all provincial levies

imposed on monastic properties were abolished. I stayed in the
capital to confer with the Dharma-protectors there about the fact
that no Emperor had presented a copy of the Tripitaka to Yunnan
Province since the beginning of the Qing Dynasty, and drew
attention to the advisability of presenting a petition so that this
distant border region could receive the benefit of the Dharma.
Prince Su gladly agreed to sponsor the petition which the Minister
of the Interior presented to the Emperor. It read:
The Director of Buddhist Affairs and Seal-keeper Fa-an has petitioned
the Ministry that according to Abbot Xu-yun of the Ying-xiang
Monastery of Boyu Peak on Cocks Foot Mountain, Bin-chuan in Da-li
Prefecture, Yunnan Province, the said Monastery is an ancient holy site
but currently lacks a copy of the Tripitaka. He now requests the
bestowal of an Imperial Edition so that it can be revered there in
perpetuity. The above site is known as the holy seat of Patriarch
Mahakasyapa and the present temple is all that remains of the ancient
monastery complex. The object of this petition is to ask for the gracious
bestowal of a set of the Imperial Edition of the Tripitaka for the purpose
of extolling the Buddhadharma. It has been presented by Prince Su, the
Minister of Civil Administration, Abbot Cheng-hai of Bai-lin Monastery
and Abbot Dao-xing of Long-xing Monastery. In case of Your Majestys
Empty Cloud

101

approval, my humble request is that the Buddhist office should be

ordered to donate the copy of the Tripitaka.

On the sixth day of the sixth month, the petition was given
Imperial sanction and the following Imperial order was decreed
on the twentieth of the seventh month in the thirty-second year
of the Guang-zu Reign (1907):
His Imperial Majesty has been pleased to bestow upon the Yin-xiang
Monastery of Boyu Peak of the Cocks Foot Mountain, Yunnan Province,
the additional title: Chan Monastery of Zhu-sheng (Invocation of the
Holy One) for the national welfare, plus a royal chariot with the
Imperial Dragon Edition of the Tripitaka, and upon its Abbot, a purple
robe, a bowl, a jade seal, staff and scepter. Abbot Xu-yun is hereby
given the title, Great Master Fo-ci Hung-fa (Vast Dharma of the
Buddhas Compassion). He is commanded to return to the mountain,
there to transmit Buddhist Precepts for the welfare of the nation and its
people. The Minister of the Interior is hereby commanded to inform
Master Xu-yun of this Imperial edict so that he can collect the gifts
offered and return to the mountain, act as its guardian and spread the
Buddhas teaching.
All officials and inhabitants of the locality are required to obey and
execute this Imperial edict and give protection to the monastery. All
irreverent acts on their behalf are strictly forbidden.

My request for the Tripitaka had thus been granted and

everything was now in order. On the twentieth I received a letter
from Miao-lian who had written from Gu-shan, saying, When
conveying the Tripitaka, you will first have to call at Amoy
(Xiamen). Please leave the sutras there temporarily and come
immediately to see me at Mount Gu.
Assistance was given to me by Dharma-protectors in the capital
for obtaining the Tripitaka. Abbots Chuan-dao of Yang-zhen Hall
and Wen-zhi of Mount Fu-ding especially gave me tremendous
help for conveying the huge collection of texts from the capital to

Empty Cloud

102

Shanghai, thence to Amoy. As the year was nearing its end, I

stayed in Beijing to pass the New Year period.

MY 68TH YEAR
(1907/08)

That spring in the first month, I went to Shanghai and Amoy

thanks to the help of Masters Wen-ji and Chuan-dao. Upon my
arrival I received a telegram from Mount Gu informing me that
the old Abbot Miao-lian had passed away on Mount Gu. At the
time, monks from all the monasteries in Amoy had gone to Mount
Gu to attend the ritual cremation of the Abbots body, whose
stupa had been moved to a minor hall of the monastery awaiting
decision as to its final resting place. I immediately headed for
Mount Gu to supervise the erection of the pagoda and help
perform the ceremony for the transmission of Buddhist Precepts
to the dead. I was kept very busy and on the tenth of the fourth
month, as soon as the building of the pagoda was completed, it
rained very heavily for fifteen successive days, giving a great deal
of anxiety to the whole community.
On the eighth of the following month, after the ceremony for the
transmission of the Bodhisattva Precepts, it stopped raining. On
the ninth, the weather was fair and the literati and people came
to the mountain in great numbers. On the tenth, when the stupa
(containing ashes) was placed in the pagoda, a hundred tables
with vegetarian food were offered on an open platform where the
assembly gathered to recite sutras. After offering prayers, when
the food-transmuting mantra was being chanted, a whirlwind
suddenly raised all the offerings into the air and a bright ray of red
light emanated from the stupa and went upwards towards the top
of the pagoda. All those present praised the rare occurrence.
Empty Cloud

103

After the ceremonies and upon our return to the monastery,

torrential rains fell. Half of the relics were placed in the stupa and
half were taken to the Ji-luo Monastery at Penang for worship
there.
When I arrived at Penang with the Tripitaka and the relics of the
late abbot Miao-lian, monks of the Avalokitesvara Hall and others
who came to receive me numbered several thousand persons.
After the recitation of sutras, while the food-transmuting mantra
was being chanted, a whirlwind suddenly scattered thousands of
floral offerings there. The box of relics emitted a brilliant ray of
light which reached the top of the pagoda, two li away. The above
two remarkable occurrences took place during my performance of
the rituals and were clearly witnessed by me, personally. For this
reason, the Buddha said, The response from esoteric rites is
mysterious. Of the Abbots lifetime of self-cultivation, I knew
nothing. He did not insist on either Chan or Pure Land methods,
but his chief aim was to repair dilapidated monasteries and to
form auspicious karma by receiving and converting all who came
to him. The events after his passing were indeed very remarkable.
After he had shaved my head as a novice years ago, I received no
news about him. I was really guilty of ingratitude to my master
and my last connection with him was the care of his stupa and the
distribution of his brilliant relics. I remembered his last words
from which it could be inferred that he knew of his death in
advance. As it is impossible to make accurate guesses in this
respect, I only relate the facts for others who will come after me,
thus to draw their own conclusions.
I next went by boat to Dan-na and the Avalokitesvara Hall invited
me to expound the Hrdaya (Heart) Sutra there. Thence, I took
another boat to Siam (Thailand), but since there was no
vegetarian food on board, I sat cross-legged for most of the time.
Empty Cloud

104

An Englishman came to my deck, and after glancing at me a few

times, he asked:
Where does the Venerable Master happen to be going?
Seeing that he spoke Chinese, I replied, I am going to Yunnan.
Thereupon he invited me to his cabin and offered me cakes and
milk, which I politely declined.
Where do you stay in Yunnan? he asked.
At Ying-xiang Monastery on the Cocks Foot Mountain, I replied.
He said, The monastic rules are observed with excellence there.
I asked him, What were you doing there, Sir?
He replied, I was the British consul at Tengyue and Kunming and I
visited the monasteries in the region. The British Consul then
asked the purpose of my visit to foreign lands. I said that I was
conveying the Tripitaka to Yunnan and that as I was short of
traveling expenses, I had first gone to Kuala Lumpur to ask for
donations. He asked, Have you any official documents? I then
showed him official proofs and the book of subscriptions. The
consul entered in the book a subscription of 300 dollars. 72 This
was an extraordinary karmic event. He then invited me to a meal
consisting of fried rice with vegetables. When the boat arrived in
Siam, I went ashore and parted company with him.
Next, I stayed at the Long-quan Monastery, where I expounded
the Sutra of Ksitigarbha (or Earth-Store Bodhisattva). One day,
the British Consul came to see me and gave me 3,000 dollars. In
order to build a hall for housing the Tripitaka upon my return to
Yunnan, I required a large sum amounting to several tens of
72

This was a considerably large amount at the time and might have represented one
half of the Consuls yearly income.

Empty Cloud

105

thousands of dollars, but until the Consuls offering, I had only

collected a small sum. A few days after I had finished expounding
the Sutra of Ksitigarbha, I continued to expound the Universal
Door73 to an audience of several hundred people.
One day as I sat cross-legged, I involuntarily entered the state of
samadhi and thus forgot all about expounding the sutras. After I
had been so sitting for nine successive days, the news spread in
the capital (Bangkok). The King, high ministers, male and female
disciples came to pay their reverence. I came out of samadhi and
after I had finished expounding the sutras, the King of Thailand
invited me to his palace to recite them once more. He presented
me with many offerings and respectfully requested me to accept
him as a disciple. The literati and people who became my disciples
numbered several thousand persons. After this experience of
samadhi, both of my legs became numb and I could only walk
with difficulty. Soon my whole body became paralyzed, and as I
could not hold my chopsticks, others had to feed me. The
Dharma-protectors called in Chinese and Western doctors to treat
me, but medicines, acupuncture and cauterization were of no
avail. When I could no longer speak or see, all the physicians had
no further resources. I was, however, indifferent to this and did
not feel any suffering, for I had laid down everything. But there
was one thing I could not afford to lay down, and this was a bank
draft sewn inside my collar. Nobody knew of this, and since I
could not reveal it in speech or writing, in the event of my death
and cremation with the draft, the Tripitaka would fail to be
conveyed to Cocks Foot Mountain and the hall for keeping it
73

The Universal Door refers to a chapter of the Lotus Sutra in which Avalokitesvara
Bodhisattvas universal compassion is related. Avalokitesvara vowed to take on
whatever form is required to save living beings from suffering, the only precondition
being that devotees should cultivate a single-minded faith in the Bodhisattvas saving
powers. In its broadest sense, the universal door represents the spirit of the
Mahayana, which teaches salvation for all.

Empty Cloud

106

would not be built. How, then, could I bear the heavy karmic
burden for this? As I thought of it, I shed tears and silently prayer
for Mahakasyapa to protect me.
At the time, Master Miao-yuan, who had previously stayed with
me on Mount Zhong-nan happened to be present. He saw my
tears and noticed my lips moving, leaning close to listen. I asked
him to give me some tea to perk me up so that I could continue
my prayers to Mahakasyapa. After drinking the tea, my mind
became clear and I fell asleep. While dreaming, I saw an old man
who looked like Mahakasyapa sitting at my bedside. He said,
Bhiksu, you should never stray from the commandments that go
with the bowl and robe. Do not worry about your bodily
condition. Use your folded robe and your bowl as a pillow and
everything will be all right. Upon hearing this, I immediately used
my folded robe and my bowl as a pillow, and when I had finished
readying them for use, I turned my head but could not see the
Honored One. My whole body perspired profusely and I felt
indescribably happy. I could now murmur a few words and asked
Miao-yuan to pray for a prescription at the shrine of Wei-tuo. The
prescription given consisted solely of mu-jieh and bats
excrement. After taking this I was able to see and speak again.
Miao-yuan prayed for a second prescription which consisted of
just small red lentils to be mixed with rice congee (a thick soup),
and instruction to abstain from all other foods. After taking this
for two days, I could move my head a little. Another prescription
was prayed for, this time consisting of only small red lentils. Since
then, I just took the congee of red lentils which thus enabled me
to ease nature, my excrement being as black as lacquer. Gradually
my senses recovered and I was now able to get up and walk. My
illness had lasted over twenty days and I thanked everybody
present for their good care of me. I was greatly moved by the kind
attention of Master Miao-yuan who had looked after me day and
Empty Cloud

107

night. I then went to thank Wei-tuo and vowed to build a shrine

dedicated to him whenever erecting or repairing a monastery in
the future. In the shrine of Wei-tuo, a few lots drawn by me
predicted good fortune. After my recovery, I continued
expounding the Awakening of Faith Shastra and by the time I had
about finished it, Ji-lou Monastery in Penang sent Masters Shanqin and Bao-yue to welcome me back there. The King of Thailand,
along with his court and high officials as well as Dharmaprotecting Upasakas and Upasikas, came to present donations
and see me off. The sum received was very great.
In reward for my recitation of sutras at the royal palace, the King
gave me 300 qings (about 4,550 acres) of land at Tong-li, which I
in turn donated to Ji-luo Monastery, requesting that its Abbot
Shan-jin should set up a rubber factory there as a source of
income for his monastic community. With Masters Shan-jin and
Bao-yue, I passed the New Year period at the factory site.

MY 69TH YEAR
(1908/09)

That spring, together with Master Shan-jin, I went to the Temple

of Avalokitesvara which he had built at Selangor. Thence, I went
to Ipoh and Perak where I visited several holy sites and then
proceeded on to Ji-luo Monastery, where I expounded The
Awakening of Faith Shastra and the Samantabhadras Conduct
and Vows, the epilogue of the Avatamsaka Sutra. When I passed
through towns and cities, the number of people who asked to
become disciples was very great, and I passed all my time
receiving those people who came to see me. After I had
expounded the sutras at Ji-lou Monastery, I isolated myself for a
temporary period of retreat, stopping for a while my explanation
Empty Cloud

108

of sutras and the reception of visitors. I passed the New Year

period in the monastery.

MY 70TH YEAR
(1909/10)

My conveyance of the Tripitaka started in Penang, and when I

arrived at Rangoon I was received by Upasaka Gao-Wan-bang who
retained me for over a months stay at his house, after which he
personally accompanied me to Mandalay. At Rangoon, Upasaka
Gao bought a reclining Buddha statue of jade which he wished to
send to Zhu-sheng Monastery for worship there. When the boat
arrived at Xin-jie, I stayed at the Temple of Avalokitesvara and
hired pack-horses to carry the Tripitaka and the Jade Buddha to
the Cocks Foot Mountain. Over three hundred pack-horses were
needed for the sutras, but the statue was too heavy to be carried
on horseback. As no laborers could be found for the purpose, the
statue was left at the Temple of Avalokitesvara for the time being
so that it could be carried to the mountain in a few years time.
Upasaka Gao stayed there for over forty days to supervise
preparations for the convoy, sparing neither toil nor money for
the purpose; it would have been hard indeed to find another man
like him. The convoy, consisting of about a thousand men with
three hundred horses, passed through Tengyue and Xiaguan and
was welcomed by people in the towns and trading centers.
Although it had taken several days to arrive there, the men and
animals were in good shape. From Xiaguan to Dali Prefecture no
rain fell, but thunder suddenly crashed and rolled with lightning
furrowing rapidly through the clouds; waves rose on Lake Er Hai
and a mist developed, all of which presented a remarkable
spectacle. Upon arrival at the outer gate of the monastery, a
Empty Cloud

109

ceremony was held to welcome the Tripitaka and after the cases
of sutras had been secured just before the last leg of the journey,
rain fell in torrents after which the weather cleared. (At the time)
people said that the old dragon in Er Hai Lake had come to
welcome the Imperial Edition of the Tripitaka.
Viceroy Li Jin-xi of Yunnan and Guizhou Provinces - who had
received an Imperial command to send his men to Dali Prefecture
to welcome the Tripitaka - came with provincial officials and
notables and personally witnessed this marvel; all of them praised
the boundlessness of the Buddhadharma. We rested in Dali
Prefecture for ten days. Carrying on through Xiaguan and Zhaozhou, the convoy arrived at Binchuan Prefecture, thence straight
to the Zhu-sheng Monastery. The whole journey was without an ill
event, not a drop of rain wetting the cases of the sutras. The texts
were placed in the monastery and on the last day of the month an
incense offering was held. The whole community was joyful at the
auspicious arrival of the scriptures without a single hitch in the
long journey. The petition for the Tripitaka had now come to a
satisfactory conclusion.
There was another event worth recording. After my arrival at the
Wan-shou (Long Life) Monastery in Tengyue, while talking with
Zhang Sun-lin in the hall, a dun cow which had escaped from its
owner came in and knelt down, shedding tears, shortly followed
by its own Yang Sheng-chang and others. I learned that Yang was
a butcher and said to the cow, If you want to flee for your life,
you should take refuge in the Triple Gem. The cow nodded and I
immediately taught the animal the Triple Refuge Formula. After
this I helped the cow up and it was most placid, like a human
being. I took out some money which I gave to its owner who,
however, refused it. He was deeply moved by what he saw,
swore that he would change his occupation and asked for his
Empty Cloud

110

conversion to the Dharma. As he also became a vegetarian,

Commander Zhang, who was deeply impressed by the mans
transformation, recommended him for work in a shop.

Empty Cloud

111

The body of Master Hui-neng (638-713) at Nan-hua Monastery.

The Nan-hua Monastery (formerly Bao-lin) became famous under
Hui-nengs influence, whereafter all the great Chan Schools
flourished, descendents of his two main disciples, Huai-rang and
Xing-si. Xu-yun also restored this famous temple.

Empty Cloud

112

CHAPTER SEVEN

FAMILY NEWS
MY 71ST YEAR
(1910/11)

As a result of the Imperial decree forbidding any levies on

monastic property and what with the arrival of the Tripitaka at
the monastery, the whole Sangha order of Yunnan Province was
able to live in peace. Viceroy Li of Yunnan Province sent a
representative to the monastery to inquire after me and also
ordered members of his family to become disciples. They brought
me gifts from the Viceroy and I wrote to thank him. I asked
Master Jia-chen to come out of retreat and to call on monasteries,
urging them to observe with us the rules of discipline, to begin
educating the younger monks and to abolish all evil customs and
habits. Since then, the Dharma flourished again on the Cocks Foot
Mountain. I also conferred with the magistrate of Binchuan over
the release of all the monks still held in gaol and the setting free
of all other prisoners who had committed lesser offences.
In the summer I received a letter from my family which had been
forwarded to me from Gu-shan Monastery. I thought of the fifty
years that had passed since I left home and composed three
poems which contained the following lines:
A pure karma in this life
Otherwise an empty mind
Empty Cloud

113

...
Since all worldly things have been long forsaken, beware
Of taking habits that remain to the land of clouds.
When Upasaka Chen Yung-chang, the chief secretary for the
central government, saw my poems, he added them to the
following account of Bhiksuni Miao-jins gathas, which he had
inscribed on a stone tablet:
Bhiksuni Miao-jins Gathas
Bhiksuni Miao-jins lay surname was Wang. She was the
stepmother of Master Xu-yun, whose other Dharma names were
Gu-yan and De-qing. He was a native of Xiangxiang and his
surname was Xiao, his family being descendants of Emperor Liang
Wu-di. His father Xiao Yu-tang was an officer of Quanzhou
Prefecture in Fujian. His mothers family name was Yan. When she
was over 40 years old, she prayed to Avalokitesvara Bodhisattva
for the birth of a son and became pregnant. One night both she
and her husband saw in a dream a man with a long beard wearing
a blue robe, carrying the Bodhisattvas statue on his head. He
came riding upon a tiger which jumped upon their bed. His
mother was scared and awoke, finding that their room was filled
with unusual fragrance.
When the Master was born, only a fleshy bag was visible and his
mother was bitterly disappointed to see it, succumbed to her
desperation and died. The following day an old man selling
medicinal herbs came to the house, cut open the fleshy bag,
taking out the male child who was to be Master Xu-yun and
subsequently raised by his stepmother.
Master Xu-yun did not like eating meat as a child. As he grew up
he received his schooling but disliked the Confucian classics, his
penchant being the Buddhist Sutras. His father was disappointed
Empty Cloud

114

and severely reprimanded him. When he was 17, as he was also

heir to his uncle, his father chose two wives for him from the Tian
and Tan families. The Master did not want to be married and fled
to Mount Gu in Fujian, where he followed Abbot Miao-lian as a
disciple. In the year Jia-zi (1864/65), after the death of his father,
his stepmother - together with his two nominal wives - entered a
Buddhist convent where they joined the Sangha order as
Bhiksunis. Miss Tian, who had previously suffered from
tuberculosis, had a relapse four years later and passed away. As
for Miss Tan, she is still living and is staying on Mount Quan-yin in
Xiangxiang, where she is known as Bhiksuni Qing-jie. In her letter
to the Master, she informed him of the death of his stepmother in
the year Ji-yu (1909/10), who sat with crossed legs, chanted the
following gathas and passed away:
First Gatha
What use was there in rearing
A son who fled once he was strong?
His pregnant mothers life hung by a thread,
So thanks were only offered after he was born.
Diligently was he suckled; despite ordure and urine
He was treasured like a ball by the unicorn.74
When he grew up and left his stepmother
To whom could she look in her older years?
As you had no brothers when your father died,
On whom could your stepmother and two wives depend?
You did not know how troublesome it was to rear
A child: the more I think of this the sadder I become.
Though willing to be a ghost mother searching for her son,75

74

The fabulous unicorn is represented in China as always embracing or chasing after a

ball which it treasures.

Empty Cloud

115

How can I be when parted by mountains wreathed in cloud?

Thinking so hard on birth and death, you did not
Recall that Pang-yun stayed at home.76
Worldly feelings and love of Dharma, are they not the same?
Even mountain birds know they must roost with the setting sun.
Though our callings the same to fulfill our vows,
Each day we wash the cold mountain of its blue-green.77
Being a son of the voids king, you should know
That the Bhagavat freed His mothers sister.78
I hate this troubled world and set my mind
At rest for my return to the Land of Bliss.
Second Gatha
If one stays in the world for love of it, delusion
And desire will cause one to forget the real self.
For more than eighty years my life has been a delusion and a
dream.
Naught will remain when the myriad things return to the void.
Free now from my past lifes entanglements, I will put
On a pure and wonderous body in the Lotus Realm.
Those who can recite the Buddhas name to return to the West
Should not permit themselves to sink in the bitter-ocean.
75

i.e., I could wait until I die to become a ghost to search for you, but in the meantime
we are separated. This recalls a Chinese sentiment that a life parting is more painful
than death.
76

Upasaka Pang-yun attained enlightenment but did not join the Sangha. This line
means Why did you not follow his example and stay at home to take care of your old
parents and wives?
77

The Cold Mountain here symbolizes the self-nature which is passionless and turns its
cold shoulder on the worldly. The blue-green symbolizes worldly habits. This line
means that the Bhiksunis were only scrubbing their self-nature clean of all worldly
feelings and passions, although they were not performing Bodhisattva-works as did the
Master.
78

The Voids King is the Buddha. The old woman reprimanded her stepson for failing to
think of liberating his parents and two wives.

Empty Cloud

116

Bhisuni Qing-jies Letter

Salutations from afar, Revered One. I have not ceased thinking of
you since you left us, but due to the cloud-wreathed mountains
that separate us, I have been unable to obtain news of you. I trust
that you have established good health in the Dharma-substance
and that you have harmonized the state of stillness and activity.
Over fifty years have passed since you left home, but since you
are as elusive as a rustic immortal, I regret that I have been
unable to come and serve you. In the first month of this year, I
heard indirectly that you were living a free and easy life of retreat
somewhere in Fujian Province. I was half sad and half happy when
the news came, but I was most puzzled as to just where you were
living. The more I think of your inability to pay back your debt of
gratitude to your parents, and of your casting aside all feelings
towards your wives, the more I am at a loss trying to understand
how you have been able to bear all this.
Moreover, as you had no brothers and since your parents were
old when they had you, we are unfortunate in that we have not
been able to continue the family-line. At home, there was no one
to support the family which was thus left without a successor.
Whenever I think of all this, I cannot refrain from tears. The
Confucian teaching stresses the importance of the five human
relationships and filial conduct.79 Formerly, even the immortal
Han-xiang still thought of saving his uncle, Han-yu, and the latters
wife. As to our Lord Buddha, he treated both friend and foe alike.
He first liberated Devadatta (his cousin and opponent) and his
own wife, Yasodhara. Is it really true that there is no karmic
affinity between us? If you cannot be moved by the thought that
we are fellow natives of the same district, you should at least
79

Relationship between (1) prince and minster; (2) father and son; (3) husband and
wife; (4) brothers; and (5) friends.

Empty Cloud

117

remember the debt of gratitude you owe your parents. I feel

obliged to give you some news of the family affairs.
After you left home, your father sent out messengers to search
for you - but in vain. He was very sad and because of his declining
health, he resigned his post and returned home to seek for a cure.
Over a year later, he passed away on the fourth of the twelfth
month in the year Jia-zi (1864/65). After his funeral, your
stepmother, Miss Tian and I entered a convent and joined the
Sangha under the respective Dharma names of Miao-jing
(Profound Purity), Zhen-jie (True Cleanness) and Qing-jie (Clear
Chastity). The affairs of our family were entrusted to the charge of
your uncle and aunt who gave away most of our possessions as
alms.
After four Dharma-years, Miss Tian vomited blood and passed
away. In the year Yi-hai (1875/76), your uncle died at Wenzhou.
My elder brother is now Prefect at Xining. Your cousin, Yong-guo,
went to Japan with Miss Tians third brother. Your cousin, Hunguo, has been made your successor; and as to your cousin Fu-guo,
no news has been received from him since he left with you.
An ancient said, Those of great virtue have no descendants. In
your past life, you must have been a monk who has now
reincarnated, but you have been responsible for the discontinuity
of two family lines. Although you are a Bodhisattva seeking the
liberation of all living beings, you cannot prevent the ignorant
from slandering you because of your failure to fulfill your filial
piety. I have also failed in my filial duty, but I admire the genuine
roots of your spirituality and your unshaken determination which
is like a lotus flower that cannot be soiled by the mud from which
it grows. But why should you leave your native province and thus
forget all about your origins? That is why I am writing you this
letter.
Empty Cloud

118

Last winter, on the eighth of the twelfth month (19 January 1910),
your step mother, Bhiksuni Miao-jin, departed for the Western
Land (of Bliss); she sat cross-legged and chanted her gathas
before passing away. She departed immediately after chanting
the gathas and the convent was filled with a rare fragrance which
lasted for a few days during which her body, erect in the sitting
position, looked exactly as if she were alive. Alas! Although this
world is like a dream and an illusion, even a wooden man could
not refrain from tears under the circumstances. This letter is to
keep you informed of your family affairs and I do hope that upon
receipt of it, you will return immediately along with your cousin
Fu-guo. Moreover, the holy teaching is in decline and you should
know that it is your duty to restore it. Could you not follow
Mahakasyapas example and send forth the golden light so that I
can be your Dharma companion? I am full of tears and will cherish
this hope for the rest of my life. Talk is cheap and even a thousand
words could not convey all my feelings, the meaning of which
must be inferred.
You are like a goose that has left its abode
Preferring to soar in the sky, flying south alone.
Pity its companion deserted in the nest whose grief
Is deepened by the distance separating them.
My gaze pierces the moon on the horizon
And my eyes are filled with tears that never cease.
On the banks of the River Xiang I have stayed long
And the bamboos are marked with many joints.
You will surely realize the great Dao
And your wisdom-sun will brightly shine.
Once we were companions in the burning house,80

80

The Lotus Sutra compares this world to a burning house in which there is only
suffering. Qing-jies gatha alludes to this parable.

Empty Cloud

119

Now we are relatives in Dharma-city.

[Respectfully written by Bhiksuni Qing-jie, choked with sorrow on
Guan-yin Mountain, this nineteenth day, the second month of the
year Gen-shu (29 March 1910).]
Note by Cen Xue-lu, Xu-yuns Editor
When the Master received the above letter, he had mixed feelings; he
was sad because he had not repaid the debt of gratitude he owed his
parents, but also joyful because after over forty Dharma years, Bhiksuni
Miao-jins mind was not disturbed at her death, as shown in her two
gathas which foretold her rebirth in the Western Paradise.

Empty Cloud

120

The Bell Tower of Yun-xi Monastery, Yunnan. No date.

Note the lotus pond. The Yun-Xi Monastery was situated on Bi Ji
Mountain. West of Lake Kunming in Yunnan Province. It was one
of the monasteries restored by Xu-yun. This picture, along with
that of the Master at Gu-shan 1930/21 (page 33) has obviously
been folded up and carried around by a monk. While this did little
to preserve the technical quality of these shots, they are unusual
and worth recording.

Empty Cloud

121

CHAPTER EIGHT

THE PEACEMAKER
MY 72ND YEAR
(1911/12)

In the spring, the transmission of the Precepts was followed by

seven weeks of Chan meditation, the aim being to introduce
longer sitting periods, each measured by the time it took for
several incense sticks to burn. The summer retreat was instituted
with its rules and regulations. In the ninth month, the news that a
revolution had broken out at Wuchang reached Yunnan Province,
where it created a great disturbance. The walled town of
Binchuan was besieged and hostilities were imminent. I played
the role of peacemaker. Due to a misunderstanding, Commander
Li Gen-yuan sent his troops to surround the Cocks Foot
Mountain, but he was satisfied with my interpretation of events,
embraced the doctrine of the Triple Gem and led his men away.
Note by Cen-Xue-lu, Xu-yuns Editor
The Master dictated only the above few lines, but I have read the full
account in the Provincial records of Yunnan, from which I quote the
following: The Masters modest silence revealed the extent of his virtue:
While the Master was spreading the Dharma and working for the
salvation of living beings in Yunnan, the following calamities were
averted thanks to his timely intervention . . .
1. At the end of the Manchu Dynasty (1911-12), the Prefect of Binchuan
was called Zhang. He hailed from Changsha and was a fierce and
Empty Cloud
122

meddlesome man. The district was infested with bandits, and although
he had arrested and shot many of them, they increased and banded
together in secret societies. For their own safety, the gentry joined with
them and they were severely punished by Zhang, who also arrested
several unscrupulous monks on the Cocks Foot Mountain, but
otherwise held the Master (Xu-yun) in great reverence. When the
revolution broke out, the people of Binchuan joined it and laid siege to
the prefecture which was, however, firmly held by Zhang. As he could
not count on reinforcements, his case was hopeless. When the Master
descended the mountain and went to the prefecture, the besieging
ranks said, Master, please entice Zhang out so that we can kill him to
allay public anger. The Master replied evasively, but when their leader
made the same request, he said, It would not be difficult to kill Zhang.
This border region is full of rumors and the situation is still very
confused. If you lay siege to the town with the hope of killing its
officials, you will be punished when reinforcements arrive.
The leader asked, What do you advise?
The Master replied, Dali Prefecture is only two days march away and
the Provincial Governor of Sichuan is on an inspection tour there If you
go there to present your case against Zhang, the latter will be
condemned to death and you would then avoid having to take the law
in your own hands.
The leader followed the Masters advice and stationed his troops
outside the town. When the Master entered the headquarters of the
prefecture, he saw Zhang, who was armed, ready to meet the
insurgents. Zhang shook hands with the Master and said, I am doing my
duty and shall be grateful if you would reserve a grave for me on the
Cocks Foot Mountain in case I die.
The Master replied, That will not be necessary; everybody here
respects Prefect Zhang Jing-xian. Please send for him.
When Zhang Jing-xian arrived, he arranged a truce and the
revolutionaries withdrew. Prefect Zhang then went to Dali Prefecture to
ask for reinforcements, and when they arrived, they lifted the siege on
the town. When Prefect Zhang left, Yunnan had already proclaimed its
independence (from the Manchu Emperor). General Cai-o was
appointed Governor and his old school mate, who was Zhangs son,
Empty Cloud

123

became Secretary for Foreign Affairs. To thank the Master, Zhang wrote
to him, saying, You have not only saved my life, but you have also been
a benefactor of Binchuan Prefecture. Without your intervention, I might
have been killed and my son would now be seeking to avenge me.
2. After the proclamation of the Republic, the living Buddhas and high
lamas of Tibet took advantage of the breakdown of communications to
ignore the new regimes order to hoist the Republican flag.81 The central
government ordered Yunnan to send Yin Shu-huan with two divisions of
troops to punish them and the vanguard had already reached Binchuan.
The Master thought that if the hostilities were started, endless troubles
would be caused in the border region. He followed the vanguard to Dali
Prefecture, where he said to the commander, The Tibetans are
Buddhists, and if you send someone who is well-versed in the Dharma
to discuss the matter with them, there will be no need to dispatch an
army to punish them.
Yin listened to the Masters advice and asked him to go to Tibet on a
mission of peace. The Master said, I am a Han Chinese and I am afraid
that I shall fail, but at Lichuan there is a Lama called Dong-bao who is
advanced in Dharma years and whose great virtues are well known and
respected. The Tibetans revere him as he is called the Dharma King of
the Four Gems.82 If you send him, the mission will be successful.
Yin therefore wrote a letter for the Master to deliver to the Lama and
he also sent some officials to accompany the Master to Lichuan. Dongbao at first declined to get involved on the grounds of old age, but the
Master said, The Tibetans still tremble at the thought of the previous
expedition sent to Tibet by Zhao Er-feng. Do you really want to spare
your three inches of tongue and so disregard the lives and properties

81

This extract from the Provincial Records of Yunnan raises the old issue of Chinas
suzerainty over Tibet. The official responsible for setting them down took such
suzerainty for granted. Centuries ago, both Burma and Tibet were nominally under the
political control of China. Readers are strongly urged not to identify the political ideas in
this extract with the personal views of Xu-yun. Master Xu-yuns role was simply that of a
peacemaker who obviously spared some thought for the fate of the Tibetan people and
all others. The question of Tibets autonomy cannot be discussed here, but a passage
has been deleted here from the provincial records because of its insensitivity on this
point.
82

The Four Gems of Tibetan Buddhism are: Lama (Guru), Buddha, Dharma and Sangha.

Empty Cloud

124

of thousands of people? The Lama then rose from his seat and said,
All right, I will go, I will go . . . He was assisted by an elderly monk called
Fa-wu; both entered Tibet, obtained a signed truce document and
returned. The signature of this new agreement brought about peace for
the next thirty years.
3. The Masters conveyance of the Tripitaka to Yunnan and his teaching
of the Dharma there to convert many people made him well known and
much revered in the locality where everybody called him The Grand Old
Monk Xu-yun. The revolution and the Emperors abdication were
followed by the expulsion of Buddhist monks and the destruction of
their temples. Li Gen-yuan, who commanded the provincial troops,
hated monks who did not observe the monastic rules. When he was
about to lead his soldiers into the mountains of Yunnan to drive out the
monks and destroy their monasteries, he asked himself how the Master,
who was only a poor monk could win the hearts of the local populace.
This intrigued him so much that he issued a warrant for the arrest of
Master Xu-yun.
Seeing that trouble was imminent, nearly all the monks fled from their
monasteries. Over a hundred were staying with the Master and were
seized with panic. Someone advised the Master to hide, but he said, If
you want to leave, do as you please; but what is the use of fleeing if one
has already earned karmic retribution? I am prepared to die as a martyr
for my faith in the Buddha.
The community then decided to stay with him. A few days later, Li Genyuan led his troops to the mountains and stationed them at Xitan
Monastery. They pulled down the bronze statue of Maharaja (the
protector of the monastery) on the peak of Cocks Foot Mountain and
destroyed the Buddha-hall and deva-shrine. Seeing that the matter was
now a pressing one, the Master descended the mountain and called on
the commander, presenting his card of identity to the guard at the gate.
Those there who recognized him warned that he was in imminent
danger of being apprehended and refused to take the card to their
superior.
Paying no attention to them, the Master entered the gate. Commander
Lil was in the main hall with Zhao-fan, the former Governor of Sichuan
Province. The Master came forward and saluted the Commander, who
Empty Cloud

125

took no notice of him. Zhao-fan, who knew the Master, asked where he
had come from, so the Master gave his reason for calling.
Flushing with rage, the Commander shouted, What is Buddhism good
for?
The Master replied, The holy teaching is for the benefit of this
generation and for the salvation of those in distress; it extols good and
eschews evil. From olden times the practice of government and religion
has been going on side by side, the former to secure peace and order
and the latter to turn the people into good citizens. The Buddhas
teaching stresses control of mind, which is the root of the myriad
phenomena; if the root is correct, everything else will be in order.
Li was not angry now but asked, What are clay and wooden statues
good for? Are they not a waste of money?
The Master replied, The Buddha spoke of the Dharma and its formal
expression; the latter reveals the doctrine which, without symbols,
cannot be known and will never arouse feelings of awe and reverence. A
man devoid of these feelings is apt to commit evil and so cause trouble
and misfortune. The use of clay and wooden statues in China and of
bronze ones in foreign countries serves to arouse feelings of admiration
and respect and their effect on the masses is incalculable. However, the
ultimate pattern taught by the Dharma is, If all phenomenal forms are
not regarded to be real as such, the Tathagata will be perceived.
Li was rather pleased with this explanation and called for tea and cakes.
He then asked, Why is it that instead of doing good, the monks act
strangely and so become useless to the country?
The Master replied, The title Monk is just a name, for there are holy
monks and worldly monks. It is not fair to blame the whole Sangha
because there are one or two bad monks. Can we blame Confucius
because there are bad Confucian scholars? You command the provincial
troops, but despite military discipline, do you expect all your soldiers to
be as intelligent and honest as you are? We regard an ocean as large
because it does not have to reject a single fish or shrimp, and the selfnature is like the ocean of the Buddhadhama because it can contain all
things. The duty of the Sangha is to preserve the Buddhas teaching,
guard the Triple Gem, and to convert and guide others in hidden ways but its influence is tremendous; it is not altogether useless.
Empty Cloud

126

Commander Li was very pleased with his explanation; he smiled and

bowed his head in reverence. He then retained the Master for a
vegetarian dinner. Candles were lit and the conversation turned upon
the law of causation in worldly entanglements and the fruits of karma
with the continuity of the world and living beings. In the course of the
conversation, deeper principles were also dealt with. Li now became
both sympathetic and respectful towards the Master. Finally, he sighed
and said, The Buddhadhama is indeed great and boundless, but I have
killed monks and destroyed monasteries. Mine is, therefore, an evil
karma and what shall I do about it?
The Master said, This is due to the prevailing modernism and is not
entirely your fault. I hope that you will endeavor to protect the Dharma
in future and there is no merit greater than that. Li was very glad and
moved to the Zhu-sheng Monastery, where he mixed with the monks
and shared their vegetarian food for a few days. One day, a ray of
golden light suddenly appeared linking the peak with the foot of the
mountain on which all the vegetation turned yellow like gold. It is said
that there are three kinds of light on the mountain: The Buddha-light,
silver light and golden light. The Buddha-light has been seen every year,
but after the monasteries were built, silver and golden lights have been
seen only a few times. Li Gen-yuan was very impressed and asked to be
the Masters disciple. He also asked him to be the head Abbot of the
whole Cocks Foot Mountain and then led his troops away. If the
Masters sublime virtues had not been in accord with the Dao, how
could he have changed the Commanders mind in so short a time?
(Conclusion of the notes from the Provincial Annals of Yunnan.)

That winter, because of a dispute between the Chinese Buddhist

Association and the Universal Buddhist Society at Shanghai, I
received a telegram from the former asking me to visit them
immediately in Nanjing. On arrival, I called on Master Pu-chang,
Tai-xu, Re-shan and Di-xian to discuss the matter with them. We
agreed to establish the headquarters of the Buddhist Association
at Jing-an Temple. Then with Master Ji-chan, I went to Beijing,
where we stayed at the Fa-yuan Monastery. One day, Master Jichan suddenly felt unwell and passed away sitting in meditation. I
Empty Cloud

127

saw to his funeral and took his coffin to Shanghai. At Jin-an

Temple, the headquarters of the Buddhist Association was
officially inaugurated and a memorial service was held for Master
Ji-chan. I received official documents authorizing the formation of
branches of the Association in Yunnan and Guizhou Provinces and
the Yunnan-Tibet area. When I was about to return to Yunnan,
Upasaka Li Gen-yuan (also called Li Yin-juan), gave me letters of
introduction to Governor Cai-o and other provincial officials
asking them to protect the Dharma.

Empty Cloud

128

Yun-men Monastery: The Complete Prospect.

Yun-men Monastery after Xu-yuns restoration, circle 1951/52.
Note the vegetable plots.

Empty Cloud

129

CHAPTER NINE

THE JADE BUDDHA

MY 73RD YEAR
(1912/13)

After my return to Yunnan, I immediately began organizing

branches of the Buddhist Association and convened a general
meeting at Wen-Chang Temple, where I asked Master Lao-chen to
set up a branch in Guizhou Province. Tibetan Hutuktus83 and
Lamas came in great numbers from distant places. We decided to
form groups to spread the Dharma and to open Buddhist schools,
hospitals and other charitable institutions. That year there was an
unusual event worth recording. A villager brought to the Buddhist
Association of the Yunnan-Tibet area a raven to be set free there.
The bird was a good mimic. At first it was fed on meat, but after it
had been taught the Refuge Formula and the mantra for reciting
the Buddhas name, it refused to take meat. It was tame and
enjoyed freedom of movement. All day long it never stopped
calling Amitabha and Avalokitesvara Bodhisattva. One day it was
caught by an eagle and while being carried away in the air it
continued calling the Buddha. Though it was a bird, it did not

83

Hutuktu is a Sino-Mongolian term which is more or less equivalent to the Tibetan

Tulku, meaning a Lama of high rank usually regarded as the reincarnation of an adept
with unusual powers. In Mongolian Lamaism, a Hutuktu is generally in charge of many
temples over the whole region.

Empty Cloud

130

cease to think of the Buddha in time of danger. How then can we

human beings allow ourselves to be inferior to a bird?

MY 74TH YEAR
(1913/14)

After its opening, the Buddhist Association began to register

monastic property and plan new projects which required frequent
contact with the civil authorities. We had great trouble with a
man called Lo Yung-xian who was head of civil administration in
the province and who put obstacles in our way. Constant
intervention in our favor by the military governor Cai-o proved of
little avail.
The Tibetan Hutuktus and the Buddhist Association asked me to
visit Beijing to take up the matter with the central government.
The Prime Minister, Xiong Xi-ling, who was a fervent Buddhist,
gave us his valuable help and support and transferred Lo Yungxian to the capital. Ren Ke-qing was then appointed Civil Governor
in his place. After my return to Yunnan I found that Ren was
sympathetic to the Dharma, which he gave full support.

MY 75TH YEAR
(1914/15)

General Cai-o went to Beijing and Tang Ji-yao was appointed

Military Governor of Yunnan in his place. As I intended to return
to the Cocks Foot Mountain to rest, I handed over management
of the Buddhist Association to its committee. After my return to
the mountain, I immediately began repairing the Xing-yuan
Monastery there and the Lo-quan Temple at Xiayang. As soon as I
Empty Cloud

131

had completed my plans for these repairs, the abbots of the

monasteries on Mount He-qing and the neighborhood invited me
to Mount Long-hua to expound the sutras.
Following that, Abbot Zhen-xiu asked me to the Jin-shan
Monastery at Lijiang to teach the sutras and so I was able to make
pilgrimage to Taizi Grotto on Mount Xue. I visited Weixi,
Zhongtian and A-tun-zi, eventually reaching the border of Tibet,
where I called at thirteen great monasteries. I then returned to
the Cocks Foot Mountain where I passed the New Year period.
There was one other thing of note.
That year, while staying at the Long-hua Mountain to expound the
sutras, all four districts of Dali Prefecture were suddenly hit by an
earthquake. Virtually all the buildings collapsed, including the city
walls, about the only exception being the Yu-bao Pagoda at the
monastery, which remained erect. During the earthquake, many
fissures opened in the earth, spewing forth a blazing fire which
spread everywhere. The people of the city struggled to flee for
their lives, but at almost every step the earth cracked open
underfoot so that they often fell into crevices. Just when many
tried to get out, the earth closed back around them,
dismembering their bodies, the heads of some just barely visible
above ground. This grave scene resembled the fiery hells
mentioned in Buddhist texts and it was unbearably sad to behold.
There were about a thousand homes in the city, many of which
were in dire trouble.
At the time there was a Gilding shop in the city run by the Zhao
and Yang families. Zhaos Buddhist name was Wan Chang and
Yans was Zhan Ran. The raging fire mysteriously abated itself
before reaching their dwelling, nor was it hit by the earthquake.
There were over ten members in each family and they had
remained perfectly tranquil and made no fuss during this
Empty Cloud

132

terrifying incident. Someone who knew the two families said that
they had revered the Dharma for many generations and that they
firmly upheld the Pure Land practice of reciting the Buddhas
name. I was much gladdened to hear of their example amid this
tragic scene.

MY 76TH YEAR
(1915/16)

In the spring, after the transmission of the Precepts, a strange

event took place. An academician of the former Manchu Dynasty,
by the name of Ding, lived in Dengchuan Prefecture. He had an
unmarried daughter of 18, and one day she suddenly fainted and
her family did not know what to do. When she revived, she spoke
with a male voice and, pointing to her father, she cursed him and
said, Ding! Presuming upon your influence, you falsely accused
me of being a bandit and were responsible for my death. I used to
be Dong Zhan-biao of Xichuan in Dali Prefecture, do you still
remember me? I have accused you before the God of the Dead84
and now come to take my revenge for the crime you committed
(against me) eight years ago. The girl then seized an axe and
chased her father with it. Ding was scared, went into hiding and
dared not return home. Every day when the spirit came to take
possession, the girls manner changed and she created a great
disturbance in the house much to the annoyance of the
neighbors.

84

Yama was originally the God of the Dead in the Vedas with whom the spirits of the
departed dwell. In Buddhist mythology, he is regarded as the King of Hades and regent
over the hells. He is thus thought of as a judge of the dead and held to apportion
punishment.

Empty Cloud

133

At the time, the Cocks Foot Monastery sent two monks called Suqin and Su-zhi to its town office at Dengchuan and as they passed
by Dings house, they saw many people around the girl in her
possessed state of mind.
One of the monks said, I advise you not to disturb the peace.
The girl replied, You are a monk and should not mind other
peoples business!
The monk said, Of course, this is not really any concern of mind,
but my Master has always said that mutual enmity should not be
persisted in but dropped. If preserved, it grows greater and never
ends.
The girl thought for a while and then asked, Who is your Master?
The monk replied, The Venerable Abbot, Xu-yun of Zhu-sheng
Monastery.
The girl said, I have heard of him but I have never met him.
Would he agree to transmit the Precepts to me?
The monk replied, He has a greatly compassionate heart and has
vowed to liberate all living beings. Why should he refuse your
request?
The monk also advised her to ask Ding to spend some money on a
prayer meeting for her deliverance, but the girl said, I do not
want his money, he is a murderer.
The monk said, What about if the people of this town gave you
the money so that peace can be restored?
The girl angrily said, If this grievance is not avenged I will never
be satisfied. On the other hand, if mutual enmity is preserved, it
will go on and on. I will ask the God of the Dead for advice. Please
wait for me here tomorrow.
Empty Cloud

134

After the demonic spirit left the girl, she stood up, noticed the
people around her, blushed with embarrassment and withdrew.
The following day, the possessed girl came before the monks and
blamed them for breaking their promise. The monks excused
themselves on the grounds that some monastic business had kept
them at the town office. The girl said, I have consulted the God of
the Dead. He said that the Zhu-sheng Monastery is a holy site and
that I can go there on the condition that you accompany me.
Thus, the two monks returned to the mountain along with the girl
and about ten other people, relating details of the preceding
events. The following day an altar was erected for reciting the
sutras and to transmit the Precepts to the girl. Henceforth peace
returned to Dings house and the people of Dengchuan made
frequent pilgrimages to the (Zhu-sheng) Monastery.

MY 77TH YEAR
(1916/17)

As I intended to take the Jade Buddha to China which Upasaka

Gao had given me a few years earlier, I returned to the South Seas
(to fetch it). Having heard that most of the tribesmen en route
had faith in Buddhism, I passed through their regions. I visited
Rangoon again, where I paid reverence at the Great Golden
Pagoda (Shwedagon). Thence I called on Upasaka Gao, besides
expounding the sutras at the Long-hua Monastery. From there, I
took the boat for Singapore. Upon arrival, a police officer declared
to the passengers, Our friend, the President of the Republic of
China, is restoring monarchy on the mainland and all
revolutionaries are being arrested. All passengers who are
mainland Chinese intending to stay overseas must be carefully
interrogated before being allowed ashore.
Empty Cloud

135

A few hundred passengers were taken to the police station for

questioning but were eventually released except for our group of
six months. We were suspected of being left-wingers of the
Gemingdang. We were all held as detainees, tied up and beaten.
We were then left out in the sun and not allowed to move. If we
moved, we were beaten again. We were not allowed food or
drink, nor were we allowed to relieve ourselves. This went on
from six in the morning until eight at night. When a refugeedisciple of mine called Hong Zheng-xiang and a company manager
called Dong heard of our detention, they went to the police
station to guarantee our bona fides, paying 5,000 dollars bail for
each of us. After fingerprints had been taken, we were released
and invited to Zheng-xiangs warehouse where we were invited to
stay for the New Year period and later given assistance for
transporting the Jade Buddha to Yunnan.

MY 78TH YEAR
(1917/18)

In the spring, the conveyance of the Jade Buddha began from the
Guan-yin Pavilion. Eight laborers were hired and it was arranged
that a lump sum would be paid to them at the Cocks Foot
Mountain. The convoy had to cross mountainous terrain for
several weeks by obscure tracks. One day, as we reached Mount
Yeren, suspecting that the Jade Buddha might contain bank notes,
gold and gems, the laborers set it down and claimed that it was
too heavy to be carried further. As they asked for an increase in
pay several times the original sum fixed, I did my best to calm
them but they became noisy and aggressive. I found it was useless
trying to reason with them, and seeing a large boulder by the

Empty Cloud

136

roadside which weighed several hundred catties, I smiled and

asked them: Which is the heavier, this boulder or the statue?
In unison, they replied, The boulder is two or three times heavier
than the statue.
Then, with both hands, I raised the boulder over a foot above the
ground.
Gaping in astonishment, they put out their tongues and said, Old
Master, you must be a living Buddha! They then stopped arguing
and when we reached the Cocks Foot Mountain, I gave them a
substantial reward. I know that my own strength could never have
raised the boulder and I attributed this to divine assistance.
Later, I went to Dangchong to expound sutras at the monasteries
there.

MY 79TH YEAR
(1918/19)

Governor Tang Ji-yao ordered the magistrate of Binquan to

accompany his personal representative to the mountain with a
letter inviting me to Kunming. I declined their offer to send a
sedan chair with military escort and walked to the provincial
capital along with my disciple Xiu-yuan. At Chuxiong some bandits
searched me. They found the Governors letter and struck me.
I said to them, There is no need to beat me, I want to see your
chief.
They led me to Yang Tian-fu and Wu Xu-xian. On seeing me, Wu
shouted, Who are you?
I am the Abbot of the monastery on Cocks Foot Mountain, I
replied.
Empty Cloud

137

What is your name? asked Wu.

Xu-yun, I said.
Why are you going to the provincial capital? inquired Wu.
To perform Buddhist ceremonies, I replied.
Why? asked Wu.
To pray for the welfare of the people, I said.
Wu said, Governor Tan Ji-yao is a bandit; why do you want to
help him? He is a bad man and since you are on friendly terms
with him, you are also a bad man.
I said, It isnt easy to say whether a man is bad or not.
Why? said Wu.
I replied, If you speak of a mans good nature, then everybody is
good; if you speak of a mans bad nature, then everybody is bad.
What do you mean by that? asked Wu.
I replied, If you and Tang worked together for the welfare of the
country and people, and if your soldiers did the same, wouldnt
that make you all good men? But if you and Tang accuse each
other of being bad and are so prejudiced that you fight each other
and make the people suffer, wouldnt that make you all bad men?
Innocent people would be forced to follow either you or Tang and
all would become bandits; then they would all be most pitiable.
After hearing this, both men laughed and Wu asked, What you
have said is correct, but what shall I do?
I replied, In my opinion you should stop fighting and call for
peace.
Wu said, Do you want me to surrender?
Empty Cloud

138

I said, No, I do not mean that. By calling for peace, I mean calling
all good men like you to work for peace in the country. I only ask
you to give up your prejudices and work for the welfare of the
country and people. Isnt that a good thing?
Wu asked, How do I start?
With Tang, I replied.
With tang? he replied. No, he has killed and imprisoned many of
our men. This is the time for revenge; how can we surrender?
I said, Please dont misunderstand me. I mean this: since Tang is
an official of the Central Government, he has the power to make
peace and you too would then become an official appointed by
Beijing. As to those of your men who have been killed, I am going
to Kunming to hold Buddhist rites for the welfare of all those who
have fallen in battle. As for the prisoners, I shall ask Tang to
proclaim an amnesty which will also benefit them. If you dont
listen to my advice, hostilities will continue and the outcome for
you is uncertain. You and Tang each have resources, but yours are
limited and cannot compare with his abundant manpower,
finance and reinforcements with powerful backing by the Central
Government. I am not asking you to surrender. I am here because
of a propitious cause that prompts me, though a powerless monk,
to use my tongue to urge for the cessation of hostilities and thus
help the country and people.
Yang and Wu were deeply moved and asked me to act on their
behalf. I said, I am not qualified, but if you state your conditions, I
will present them to Tang. They then deliberated and put forward
six conditions which were: (1) the release of all their men held
captive; (2) no disbandment of their troops; (3) no loss of rank; (4)
to retain command of their own troops; (5) no investigations into
past activity; and (6) equal treatment for both armies.
Empty Cloud

139

I said, Tang may well agree, and after I have discussed it all with
him, an official reply will be brought by his representatives who
will discuss the whole thing with you.
Wu said, I am sorry to have troubled the Venerable old Master; if
the matter can be satisfactorily arranged, we shall be very grateful
to you indeed.
I said, Dont mention it; what I am doing for you is merely a
matter of convenience because I am passing through anyway.
Yang and Wu then gave me every courtesy and we had a friendly
chat in the evening. They wanted to keep me for a few days but
since I had no time to spare, I bade them farewell the following
morning. After breakfast they gave me traveling expenses, food
and carts, ordering their men to escort me. I refused all this
except for a little food. After half a li from their headquarters, I
saw a few men who knelt and touched their heads to the ground
in respect. I recognized them as bandits who had beaten me the
previous day. They implored, Will the Bodhisattva forgive us? I
consoled them, urging them to do good and to refrain from evil
acts. They wept and withdrew.
At Kunming, I was welcomed by provincial officials sent by
Governor Tang. I stayed at the Yuan-tong Temple and in the
evening Tang came and said, I have not met the Venerable
Master for several years, during which my grandmother, father,
wife and brother have died one after another. I am deeply
distressed; and on top of all this, there are bandits all over the
province who molest the people, while the spirits of the officers
and men they have killed have to be comforted. Therefore I want
to do three things: (1) to hold Buddhist rites praying for the
Buddhas protection so that misfortunes can be averted, and to
pray for the welfare of the dead; (2) to turn this temple at YuanEmpty Cloud

140

tong into a large monastery in order to spread the

Buddhadharma, and (3) relieve the distressed.
Tang said, The first and last can be done, but the other is within
the jurisdiction of the Ministry of Justice and so beyond my
power.
I said, There are now so many problems to be solved all over the
country that the Central Government cannot cope with them. If
you arrange this with the Provincial Department of Justice, you
will be able to announce an amnesty and so obtain divine
blessings for the country. Tang nodded assent and I then spoke of
the two bandit chiefs, Yang and Wu, whom I had met while on my
way to Kunming, and suggested a general pardon for their men
still held captive so as to convert the insurgents still at large. Tang
was pleased with my suggestion and immediately discussed the
proclamation of an amnesty.
The year was drawing to its end. When Upasakas Ou-yang, Jingwu and Lu Qiu-yi arrived in Kunming to raise funds for the Chinese
Dharma Study Center at Shanghai, they also stayed at Yuan-tong
Temple. I invited them to expound the Mahayanasamparigraha
Shastra.85 I passed the New Year period at Kunming.

MY 80TH YEAR
(1919/20)

In the spring a bodhimandala86 was set up at the Temple of the

Fallen Patriots where Buddhist rites for the welfare of the spirits
85

A collection of Mahayana shastras ascribed to Asanga, three of which were translated

into Chinese by Paramartha in 563.
86

Bodhimandala. Though this term is often used to mean a temple or sacred place in
general, it has a specific context in this case. The Earth and Water Rites held by Xu-yun

Empty Cloud

141

on earth and in water began, while an amnesty was announced

and the slaughter of animals for food was forbidden. Governor
Tang then sent provincial officials to discuss peace with Yang and
Wu and the matter of their appointment as military commanders.
After this, these two insurgents remained loyal to the provincial
authorities.
What was remarkable was that after the Buddhist rites had
begun, the flames on the candles in the various shrines opened
into flowery shapes like lotus blossoms, the variegated colors of
which were wonderful. Devotees who came to worship there
gathered to see this unusual occurrence. Before the end of the
forty-ninth day and during the welfare rites, jeweled banners and
canopies appeared in the clouds overhead and were seen by the
crowd, who then knelt to pay reverence.
After the rites, Governor Tang invited me to his house to read
sutras for the welfare of the deceased members of his family.
When he again saw auspicious signs which cause him to develop a
firm faith in the Dharma, all his people were converted to
Buddhism. I then stayed at Kunming for the winter.

involved the setting up of tables, ritual objects, etc., in the shape of a protective
mandala, the bestowal of food and symbolic offerings being regarded as the equivalent
to a Tantric rite, capable of guiding the dead to Nirvana or favorable rebirth. This rite
was initiated by Emperor Liang Wu-di many centuries ago, and first held at Jin-shan in
Zhenjiang, after the Emperor dreamed that a Bhiksu appeared to him, advising him to
initiate such a ceremony for the welfare of the dead.

Empty Cloud

142

MY 81ST YEAR
(1920/21)

In the spring Governor Tang again asked me to set up another

bodhimandala and perform Buddhist rites for the welfare of the
spirits on earth and in water, after which I expounded the sutras.
The Hua-ting Monastery on the Western Hill at Kunming was an
ancient holy site in very beautiful scenery, but the monks, instead
of keeping it in good condition, had allowed it to fall into ruin and
now decided to sell it to the European residents who wished to
build a club-house there for which they had obtained permission
from the local authorities. I was sad about this and spoke to
Governor Tang, urging him to preserve this holy site. He listened
to me and secretly discussed the matter with local notables,
among them being Wang Jiu-ling and Zhang Jue-xian. The latter
then invited me to a vegetarian meal, during which they
presented their formal invitation, written on red paper, asking me
to become Abbot of the temple so that they could restore the
holy site. They made this request thrice verbally and I finally
accepted it.
That year, Upasaka Zhang Jue-xian took a pair of geese to Yun-xi
Monastery to set them free. I was asked to teach them the Refuge
Formula and both birds bowed their heads and kept silent as if to
receive it. After that, they raised their heads and seemed to be
very happy. From then on they went with the monks to the main
hall and looked at those reciting the sutras. For three years they
followed the monks when the latter walked in procession round
the statues of Buddhas and Bodhisattvas. Everyone in the temple
liked them.

Empty Cloud

143

One day, the goose (i.e. the female) went to the door of the main
hall where she stood still, then walked round three times, raised
her head to gaze at the statues and died, her feathers remaining
lustrous when place in a wood box for burial. The gander cackled
ceaselessly as if he could not bear to part with his mate. A few
days later, he refused to feed and swim and then stood in front of
the main hall to gaze at the statues of the Buddha, spread his
wings and died. He was also placed in a small box and buried in
the same place as his mate.
Note by Cen Xue-lu, Xu-yuns Editor
In the autumn of that year, Gu Bin-zhen, who commanded the army in
Yunnan, plotted to overthrow Governor Tang who still had twenty loyal
regiments. Since Tang held Master Xu-yun in high esteem, he called on
him one night seeking his advice. The Master said, Although you have
won the hearts of the people, you have not won that of the army. If
hostilities break out, neither side will win and our neighbors will take
advantage of the situation to invade Yunnan. Your best course is to
leave and wait for the right moment to return. Tang heeded this advice,
asked for leave and handed over the Governership to Gu. He then left
for Tongking on his way to Hong Kong. The Master told me this ten
years ago.

Empty Cloud

144

The Bell Tower: Yun-men Monastery, Guangdong, circa 1949/50.

Empty Cloud

145

CHAPTER TEN

ABBOT AT YUN-XI AND GU-SHAN

MY 82ND YEAR
(1921/22)

In the spring, Gu Bin-zhen became Governor of Yunnan Province.

From the second to the seventh month, rains fell unceasingly so
that boats could sail in the streets of the provincial capital. Every
day from the tower over the city gate, big guns were used to
bombard the heavy clouds to try and disperse them, but this was
of no avail. From the seventh month onwards, a drought persisted
so that by winter, dust arose from the dry river bed. This had
never happened before in Yunnan. In the autumn an epidemic of
diphtheria broke out and claimed several thousand victims. At the
time I was with Master Zhu-xin at the Hua-ting Temple where all
activities came to a complete standstill. One day we went to the
city and on our way back in the afternoon, while resting under a
tree, we found a parcel containing gold and jade bracelets, gold
hairpins, earrings and a watch, along with 8,000 Yunnan dollars
and over 10,000 Indo-Chinese piastres. We waited for the owner
to turn up, but about sunset, seeing that we were still far from
our temple, I took the parcel and left the place with the thought
of returning next day to the city to try and find the owner by
putting an advertisement in the newspaper.
Just as we reached the foot of the mountain and were about to
cross the lake, we caught glimpse of a girl jumping into the water.
Empty Cloud

146

I went to rescue her, and as she was beginning to drown, I jumped

in to save her. She struggled, refusing my help, so I forced her
ashore. As she seemed intent on ending her life, we compelled
her to go to our temple. It was already dark when we arrived. We
then gave her clothes and food, but she refused to eat. We tried
to comfort her, and after a long silence she eventually told us that
was a native of Changsha by the name of Zhu, born in Yunnan
some eighteen years ago, being the only child of a shopkeeper
who sold medicine in Fuchun Street in the city. She then told us
her story: one day, a Divisional Commander called Sun had called
at her home saying that he was a bachelor, asking her parents if
he could take her hand in marriage. Her parents believed what he
had said, but after the wedding she found out that Sun already
had a wife. Thus she had been cheated and it was too late for her
to do anything about it. She was frequently beaten by the first
wife, who was very cruel. Though her in-laws intervened, it was in
vain; her own parents were frightened of the Commanders
power. She said, I lost hope and so took some of my belongings,
intending to run away to the Cocks Foot Mountain to follow
Master Xu-yun as a nun.
Since she did not know the way, she had already walked for two
days; and being afraid that she might be chased by her husbands
men, she had run and lost her parcel. She then felt that the only
course left was to kill herself.
I asked her about the things she had lost and found that they
were what I had picked up. I consoled her and instructed my
companion to explain the Refuge Formula to her. The following
day, I called the Zhu and Sun families, comprising about thirty or
more people, to the temple to discuss this matter. I also
expounded the Dharma to them. At this point Commander Sun
and his first wife knelt down before the Buddha-shrine, repented
Empty Cloud

147

their previous wrong-doings and then embraced each other with

tears running down their cheeks. Those who had come along were
deeply moved and stayed at the temple for three days. On that
occasion about thirty or more people - the men, women, young
and old of the two families - were converted to the Dharma and
received the Precepts before going away.

MY 83RD YEAR
(1922/23)

That year, the Temple of Hua-ting (also called Yun-xi or Abode of

Clouds) was rebuilt. West of Lake Kunming was a mountain called
Bi-ji (Emerald Cock). When the second son of the Indian King
Ashoka went there, he saw a flock of Emerald Phoenix and
decided to stay on in order to practice self-cultivation and thereby
realized the Way. He was known as the Spirit of the Emerald
Phoenix and the mountain was then named after him. Its screenlike peaks later became the site of the Hua-ting Temple where, in
the Yuan Dynasty (1280-1367), Chan Master Xuan-feng - who had
practiced and realized the Dharma under his eminent teacher,
Zhong-feng (12632-1323) - built a temple called Yuan-jue
(Complete Enlightenment), but it was later called Hua-ting
(Flower-arbor) after the mountain on account of its flowery
abundance. Two years ago, when this holy site was about to be
sold to the foreigners in Yunnan, I had intervened so that
Governor Tang bought it and then asked me to be its Abbot. In
the course of reconstruction, an ancient stone table was dug up. It
was undated but bore an inscription with the two characters Yunxi (Abode of Clouds) upon it. It was later placed on top of the Hai
Hui Stupa containing the ashes of dead disciples.

Empty Cloud

148

(As an act of generosity) Academician Chen-Xiao-fu exchanged his

own flower-garden for the former site of Sheng-yin Temple, which
had been the property of the school of agriculture so that we
could build Yun-xis secondary temple with its main hall and
dormitories. At the foot of the mountain, we built a new temple
called Zhao-di and the village there was named after it. We felled
timber from the thick forest behind the mountain, and one day
we found a package containing gold and silver coins worth over
200,000 dollars which I proposed to hand over to the Government
for use as a relief fund. When those present suggested that the
find be kept to ease the monasterys financial difficulties, I said:
According to Buddhist regulations, a monk is forbidden to pick up
money lost by others; we broke them when we picked up the
package and it would be unpardonable if we kept it for ourselves.
You could make contributions in your own names to cultivate the
field of blessedness (i.e., to give alms, particularly to the Sangha)
and the monks can appeal for funds when they are in need of
provisions, but I dare not keep lost property for the temple. My
suggestion was approved and the coins were handed over to the
Government for a relief fund.
The Province of Yunnan suffered greatly from a long drought
which had continued from the previous year and the number of
diphtheria victims could not be counted. The whole population,
from army commanders to the man in the street, thought of the
lofty virtue of the former Governor Tang and agreed to welcome
him back as Governor of the Province. After his return, he came to
the temple and asked me to pray for rain. I then set up an altar for
the purpose and within three days torrential rain fell. At the time
it had not rained for five months. As the diphtheria remained
unchecked, Tang said, I have heard that a snowfall can stop an
epidemic of diphtheria, but spring is drawing to its end; how can
we obtain snow?
Empty Cloud

149

I said, I will set up an altar for the purpose, and on your part,
please pray for snow with all your heart.
Tang then observed the rules of pure living and I prayed for snow.
The next day a foot of snow fell. The epidemic suddenly ended
and everybody praised the inconceivable Buddhadharma.

MY 84TH YEAR
(1923/24)

That year saw the building of the stupa for the ashes of the seven
classes of disciples.87 When the foundations were dug, a coffin
was found more than ten feet below ground bearing the
inscription: Mrs. Li, a native of Fan-yang, this fourth year of the
Jia-jing Reign (1525-6). Her face was fresh as if she were still alive,
and when her body was cremated, the flames opened into the
shape of lotus blossoms. Her ashes were then placed in the space
reserved for Upasikas. All the tombs to the right of the temple
were exhumed, and after cremation the ashes were also placed in
the stupa.
One of the tombs had a stone tablet inscribed with the life of
Bhiksu called Dao-ming who was born in the Dao-guang reign
(1821-50) and was eventually sent by his parents to the temple in
order to join the Sangha. After ordination he held confessional
rites and concentrated on reciting the name of Avalokitesvara
Bodhisattva. One night he dreamed that the Bodhisattva ordered
him to take a bath, after which he never saw him again but felt
87

The seven classes of disciples: (1) Bhiksu, or fully ordained monks; (2) Bhiksuni, or fully
ordained nuns; (3) Siksamana, or novices who observe six precepts; (4) Sramanera, or
notice monks who observe the minor precepts; (5) Sramanerika, or notice nuns who
observe the minor precepts; (6) Upasaka, or laymen who observe the first five precepts;
and (7) Upasika, or laywomen who observe the first five precepts.

Empty Cloud

150

that his legs were now very comfortable. The next morning, when
he rose from his bed, he found that he could walk as well as
others. Since then his innate wisdom manifested itself and that is
why he continued to call upon the Bodhisattva for the rest of his
life. The cover of the coffin had been damaged by white ants with
marks that clearly suggested the outline of a seven-storied
octagonal stupa, thus testifying to the effectiveness of the monks
practice.

MY 85TH YEAR
(1924/25)

That year we repaired all sixteen stupas, including that of the

Seven Buddhas of Antiquity on the mountain and all statues of
the Buddhas, the Five Hundred Lohans (Arhats) in the
monastery. At Sheng-yin Temple three bronze statues were cast
for the main hall and three clay ones for the shrine of the Western
Paradise. Chan Bhiksu Xhu-xing died after receiving the rules of
discipline in the spring and I recorded his life-story as follows:
The Story of Chan Bhiksu Zhu-xing
Bhiksu Ri-bian, also called Zhu-xing, was a native of Huili and was
orphaned as a child. A man called Ceng took care of him and later
married his daughter to him. They had two sons but were very
poor. When I came to the Cocks Foot Mountain, his family of
eight worked at the monastery. In the first year of Xuan-tongs
reign (1909), after my return to the mountain with the convoy
containing the Tripitaka, I transmitted the preliminary Precepts to
him when he was 20. The following year, when he was 21, his
whole group of eight (family members) sought to join the Sangha.
Empty Cloud

151

He had an ugly face was both deaf and illiterate. He worked in the
vegetable gardens during the day and offered prayers to
Avalokitesvara Bodhisattva in the evening. He also practiced
meditation and at times read the sutras, but never asked others
to teach him. He was diligent in his practice and in 1915 he asked
for leave to call on learned Masters elsewhere in the country. In
1920, when I was at the Yun-xi Temple, he returned and resumed
his duty as a gardener. He could then read the sutras in the main
hall and spent his spare time making garments and bamboo-ware
for the community. He gave away all the surplus vegetables to
form propitious karma, keeping nothing in excess of the
necessities of life and never spoke without due reason.
While I was at Sheng-yin Temple, I noticed his work in the gardens
and inner cultivation which was exemplary and rarely found. That
year, during the transmission of the rules of discipline elsewhere
on the mountain, he came and asked me to verify his
achievements; and after he had been fully ordained, he asked for
leave to return to the Sheng-yin Temple.
On the twenty-ninth of the third month, after midday meditation,
he went to the courtyard behind the main hall where he put on
his robe, heaped up some bundles of straw and sat upon it crosslegged, his face turned towards the West, reciting the Buddhas
name; and then, with one hand ringing the bell and the other
beating the wooden fish, he set fire to the straw. The numerous
people in the temple at first knew nothing about what was
happening, but when those outside saw the blaze, they entered
the temple but could not find the Bhiksu. When they went to the
courtyard, they saw him sitting motionless with crossed legs on
the ashes. His clothing was intact, but the wooden fish and handle
of the bell were reduce to ashes.

Empty Cloud

152

I was told of his death, but since I was preparing for the ceremony
for the transmission of the Bodhisattva Precepts on the eighth of
the following month, I could not descend the mountain. I then
wrote to Wang Zhu-cun, head of the Financial Department and
Zhang Jue-xin, Chief of the Conservancy Bureau, asking them to
see to his funeral on my behalf. When the saw the remarkable
occurrence, they reported it to Governor Tang, who came with all
his family to observe it. When the bell was removed from the
Bhiksus hand, his body, which had until then remained erect,
collapsed into a heap of ashes. Those present praised the
occurrence and developed their faith in the Buddhadharma.
Governor Tang ordered the provincial authorities to hold a
memorial service for three days and those attending number
several thousands. He then set down the life record of the Bhiksu,
which was deposited in the provincial library.

MY 86TH YEAR
(1925/26)

That year, after the transmission of the Precepts, I expounded the

sutras and held a week of Chan meditation. As the monasterys
property on the mountain occupied a great deal of ground which
had to be cleared of trees, I called in the villagers who came to
work with the community. They were happy when they were
given half the quantity of logs felled. That year, the governorship
of the province was abolished and replaced by an administrative
committee. Thus, Governor Tang went into retirement and often
came to stay on the mountain.

Empty Cloud

153

MY 87TH YEAR
(1926/27)

That year, troubled conditions prevailed in the Province of

Yunnan, with soldiers billeted in private houses so that nobody
lived in peace or dared go to the fields during the harvest. I went
to the army headquarters and discussed the matter with the
Commander, who then issued an order forbidding his men to
interfere with the peasants when they were being escorted to the
fields by the monks. As a result, a few thousand peasants came to
stay at the temple, where they shared with the community first
meals of rice, then rice gruel, then bran when the rice ran out and finally, only water to stave off their hunger pangs. They were
deeply moved and wept when they saw the monks endure the
same hardships as themselves. It was only after things had
improved that the peasants returned to their homes; and since
then, they always volunteered to protect the monastery with a
whole heart.
Since I had become Abbot of Yun-xi Monastery, each year I
transmitted the Precepts, expounded the sutras and held weeks
of Chan meditation. That year during transmission of the
Precepts, some withered trees in the courtyard in front of the
main hall suddenly blossomed with lotus-like flowers. All the
green vegetables in the temple garden bore lotus-like green
flowers, each one having something like a standing Buddha in the
centre. Upasaka Zhang-Jue-xian recorded the rare occurrence in a
gatha which was inscribed on a stone tablet at the monastery.

Empty Cloud

154

MY 88TH YEAR
(1927/28)

That year I transmitted the Precepts, expounded the sutras and

held weeks of Chan meditation as usual. The construction of
additional shrine halls and dormitories was completed and the
bell-tower was rebuilt.

MY 89TH YEAR
(1928/29)

I went with Upasaka Wang Jiu-ling to Hong Kong in order to raise

funds for making new statues of the Buddhas. The Governor of
Guang-dong, General Chen Zhen-ru, sent a representative to Hong
Kong inviting me to Canton where I stayed at the Yi Yang-yuan
Sanatorium. I then accompanied the Governor to Neng-ren
Temple on Mount Bai-yun, and while there, I had to decline his
invitation to assume the role of Abbot at the Nan-hua Monastery
in Cao-xi. I then proceeded to Amoy and Fuzhou, returning to Gushan where I expounded the sutras. Afterwards, I went to the King
Ashoka Monastery at Ningbo to revere the Buddha-relics there
and thence to Pu-tuo Island, where I met Master Wen-zhi. He
accompanied me to Shanghai where I stayed at the
Gandhamadana Hermitage in Long-guang Temple. Towards the
end of that autumn, Abbot Da-gong of Gu-shan Monastery died
and the community there sent a representative to see me in
Shanghai. As the year was drawing to its end, I stayed in Shanghai
to pass the New Year period.

Empty Cloud

155

MY 90TH YEAR
(1929/30)

In the first month I left Shanghai, returning to Mount Gu. While

there, the Navy Minister, Yang Shu-zhuang, also Chairman of
Fujian Province and Fang Sheng-dao, the former Chairman, came
with gentry and officials inviting me to become Abbot of Gu-shan
Monastery. I thought of the place where I had first had my head
shaved when joining the Sangha and of the august virtues of my
late Master, and could find no excuse to shrink from this duty.
Consequently, I accepted their request.

MY 91ST YEAR
(1930/31)

During my previous year at Mount Gu, I had improved the

organization of the monastery. In the spring, I asked Master Wenzhi to assist me as Director of Duties (karmadana) during the
transmission of the Precepts and in the first month of that year, I
lectured on the Brahma-Net Sutra to the whole assembly. In the
courtyard of the Abbots quarters, there were two feathery palm
trees which are said to have been planted some centuries ago in
the Tang Dynasty, one by the Prince of Min State (now modernday Fujian), and the other by Abbot Sheng-jian. These trees grow
slowly and last very long, sprouting only one or two leaves each
year. Both were then ten feet high but had never flowered, and it
is said that they take a thousand years to bear blossoms. But
during the transmission of the Precepts, they were in full bloom.
People came from far and near, crowding into the monastery to
Empty Cloud

156

see them. On this occasion, Master Wen-zhi recorded this rare

occurrence on a stone tablet at the monastery.

MY 92ND YEAR
(1931/32)

I continued to be Abbot of Gu-shan Monastery, where I

transmitted the Precepts, expounded the sutras, founded a school
of Vinaya discipline, and built the temples of Bing-qu, Xi-lin and
Yun-wo.

MY 93RD YEAR
(1932/33)

In the spring, during the transmission of the Precepts, an old man

of unusual mien with white hair and beard came and went
straight to the Abbots room, where he knelt down and asked me
to teach him the Vinaya Rules (of discipline). When asked, he said
that his name was Yang and that he was a native of Nan-tai. A
monk called Miao-zong, who was receiving the Precepts at the
time, also came from Nan-tai but told me he had never met the
old man before. After the transmission of the Bodhisattva
Precepts and distribution of certificates of discipleship, no trace of
the old man could be found.
When Miao-zong returned to Nan-tai, he found at the Temple of
the Dragon King a statue which not only strongly resembled the
old man, but which also held in its hand a certification of
discipleship. The news spread all over Nan-tai that the Dragon
King had received the transmission of the Precepts. At this time, a
66 year old Cantonese Upasaka called Zhang Yu-dao, who had
Empty Cloud

157

been an academician of the former Manchu Dynasty, came to the

monastery to receive full ordination. He was given the Dharma
name of Guan-ben (Contemplating the Root) and entrusted with
cataloguing the sutras in Gu-shan Monasterys library. After the
ceremony, I asked the old Master Ci-zhou to expound the four
division Vinaya in the Dharma Hall, and Dharma Masters Xi-da and
Yin-shun to teach the novices at the Vinaya school.

MY 94TH YEAR
(1933/34)

That spring I asked Dharma Master Yin-ci to expound the Brahma

Net Sutra during the transmission of the Precepts. In the first
month, the Japanese Army occupied Shanhai Pass and created a
tense situation all over the country. As the Nineteenth Route
Army declared a state of alert, all the temples in the province
refused to receive guest-monks except Gu-shan Monastery, which
still admitted those monks coming by sea. There were fifteen
hundred to sixteen hundred monks gathered at the monastery,
but in spite of our limited provisions, we managed to let them
have rice gruel at breakfast and rice at noon. In the sixth month,
the park intended for the release of living creatures was
completed. Among the flock of geese sent by Upasaka Zeng-Qinqiao to be set free in the park, there was an unusual gander which
weighed about sixteen catties. When it heard the monasterys
wooden fish being beaten, it spread out its wings and stretched
out its neck. In the main hall, it gazed at the Buddha-rupa all day.
A month later, it died while standing before the Buddhas image,
but did not fall to the ground. Upasaka Zheng wondered at this
rare occurrence and asked for the bird to be cremated according
to Buddhist rules. Seven days later when it was cremated, there
Empty Cloud

158

was no smell. A common grave was then dug for the ashes of all
birds and animals cremated at death.

Empty Cloud

159

Master Xu-yun at the Zhen-ru Monastery, 1957/58.

Empty Cloud

160

CHAPTER ELEVEN

NAN-HUA MONASTERY
MY 95TH YEAR
(1934/35)

In the spring, as a further step to improve the Vinaya School, I

asked Dharma-Master Ci-zhou to be its headmaster. In the second
month, during an evening meditation, I saw, in a state which
seemed to be but was not really a dream, the Sixth Patriarch,88
who came and said, It is time for you to go back. The next
morning I said to my disciple, Guan-ben, Last night I dreamed
that the Sixth Patriarch called me back. Is my causal life (in this
world) coming to an end? Guan-ben said a few words to comfort
me. In the fourth month, I again dreamed that the Sixth Patriarch
urged me thrice to go back. I was very surprised by this, but
shortly after I received telegrams from the provincial authorities
in Guangdong inviting me to take over and renovate the Sixth
Patriarchs Temple, I thought of the holy site of the Sixth Patriarch
(Hui-neng) which badly needed repairing after its last renovation

88

Hui-neng (638-713) was the famous Sixth Patriarch of the Chan School after whom the
doctrine of the Mind really began to flourish in China. Anciently the Nan-hua Monastery
had been called Bao-lin or Precious Wood after an Indian Tripitaka Master,
Jnanbhaisajya, visited the locality early in the sixth century, suggesting that a monastery
should be built there and predicting that a flesh and blood bodhisattva would appear
there some 170 years after the monastery was built. His body still sits in repose at Nanhua alongside that of the Sixth Patriarchs.

Empty Cloud

161

by Master Han-shan (1546-1623) and set out on my journey to

Lingnan (ancient name for Guangdong Province).
Previously General Li Han-yun, who commanded the army in
Northern Guangdong, had noticed that the Nan-hua Monastery
was in a dilapidated condition and made some minor repairs
which began in November 1933 and ended in October 1934. That
winter, the protectors of the Dharma asked me to transmit the
Precepts. As some of the halls and buildings of Nan-hua
Monastery had collapsed and the dormitories were uninhabitable,
we built thatched bamboo lodgings in order to house a few
hundred guests. The officials and notables of Canton and
Shaoguan came with their families in great numbers to receive
the Precepts and become disciples of mine. On the evening of the
seventeenth of the eleventh month, during the transmission of
the Bodhisattva-rules, a tiger came in as if to receive the Precepts,
scaring all those present. However, I spoke the Refuge Precepts to
the tiger and it was receptive, became tame and went its way.
The Masters Arrival at Cao-xi
(From the Xu-Yun Shang Fa Hui)
In 1934 on the second day of the eighth moon, Master Xy-yun
arrived from Gu-shan and, followed by the district officials, literati
and people, proceeded to Cao-xi. It happened to be the day when
people in the district were celebrating the anniversary of the
Patriarchs birthday and about ten thousand of them were
converging on the monastery to offer incense.
AT THE CAO-XI GATE
On his arrival at the gate, the Master pointed his staff at it and
chanted:

Empty Cloud

162

A dream has now come true at Cao-xi89

From far away the poor man has returned.90
Let us no more think of what is and what is not.91
Even to call it a bright mirror is still wrong.92
Since the midnight transmission of robe and bowl at Huang
Mei93
Imposingly the light for centuries has shone.
Who if the House descendants will carry on the line
So that the Lamps succeed each other to reveal Spiritual
Majesty?94
AT THE GATE OF THE BAO-LIN MONASTERY95
The Master pointed his staff at the gate and chanted:
Here clearly is the road to Cao-xi.
Wide open is the Gate of Precious Wood
Where students of the Sect from the Ten quarters
Come and go on their long journeying.
When this palace of Transcendental Bliss is reached,
The Pure Void is free from dust.96
The Dharma realm has neither centre nor circumference.97
89

A dream at Gu-shan came true at Cao-xi.

90

Lit: from the horizon: from distant Gu-shan. A monk calls himself a poor man
because he is really penniless.
91

All expediencies of the teaching school should be put aside in this place where the
mind is directly pointed at for instantaneous enlightenment.
92

Even Shen-xiu was wrong when he compared a bright mirror with the Mind which is
indescribable. (See Shen-xius gatha in the Altar Sutra of the Sixth Patriarch.)
93

Transmission from the Fifth to the Sixth Patriarch. (See Altar Sutra.)

94

Lamps transmitted from one Patriarch to another to reveal the doctrine of the Mind.

95

It was originally called The Bao-lin Monastery.

96

The self-nature is essentially pure and free from all impurities.

97

Dharma realm: Dharmadhatu in Sanskrit, the unifying underlying spiritual reality,

regarded as the ground or cause of all things, the absolute from which all proceeds. It is
neither within nor without nor between the two.

Empty Cloud

163

This One Door holds the wonder of all schools.98

IN THE MAITREYA HALL
The Master entered the Hall and chanted:
When the big belly thunders with loud roar of laughter99
Thousands of white lotus rain through all the worlds.100
With his bag of cloth vast is he as the Universe,101
He will succeed the Buddha, preaching in Dragon Flower Tree
Park.102
IN FRONT OF THE SHRINE OF WEI-TUO103
The Master chanted:
In answer to the needs of all as a youth you come
To conquer ghouls and demons with awe-inspiring majesty.
Hey! The sermon on the Vulture Peak is still ringing in all ears,
O fiery General, O Protector of the Dharma!104
98

The one door out of mortality into Nirvana - i.e., the Chan Sect which contains all the
wonders of the other schools.
99

i.e., the Chan roar of laughter to reveal the Mind which actually laughs. In China,
Maitreya is represented by a statue with a broad smile and a big belly, symbolizing his
boundless benevolence.
100

The white lotus is a symbol of the Pure Land of every Buddha. When the self-nature
is realized, the six worlds of existence are transmuted into Pure Lands.
101

In the Liang Dynasty (907-21), there was a monk who carried a cloth bag everywhere
he went and was called the cloth-bag monk. When he was about to pass away, he sat
on a rock and chanted a gatha disclosing that he was an avatar of Maitreya. After his
death, he reappeared in other places also carrying a cloth bag on his back. Maitreya had
the power to appear everywhere because his spiritual body was as immense as space.
102

Maitreya is the Buddhist Messiah, or next Buddha, now in the Tushita heaven, and is
to come 5,000 years after the Nirvana of Sakyamuni Buddha. He will attain
enlightenment under a Bodhi tree called the Dragon Flower Tree and will liberate all
living beings.
103

One of the generals under the Southern Deva King, guardian in a temple. His vow was
to protect the Buddhadharma in the eastern, western and southern worlds, i.e.,
Purvavideha, Aparagodaniya and Jambudvipa (our earth) respectively.

Empty Cloud

164

IN THE HALL OF THE FIFTH PATRIARCH

The Master chanted:
The Transmission handed down in this Eastern Land
Produced a flower with petals five.105
From Xiu in the North and in the South from Neng106
Shot leaves and branches spreading everywhere.
Then the Master Prostrated himself before the Fifth Patriarch.
IN THE HALL OF THE SIXTH PATRIARCH
Holding incense sticks, the Master chanted:
Each year on this second day of the eighth and eighth day of
the second month107
In the sky appear the tracks of birds.108
Although it never hid within the Universe,109
It could not be perceived een by Li Lou,110
How can it ever then be known?

104

i.e., the Buddhas injunction to all Protectors of the Dharma who were present when
He expounded sutras. The Western exclamation Hey is used here instead of the texts
I which is unknown in the West. This cry was uttered by enlightened masters to reveal
the presence of the self-mind which uttered it in their direct pointing at the Mind for
realization of self-nature and attainment of Buddhahood.
105

Bodhidarma came to the East and transmitted the robe which was handed down to
five Chinese Patriarchs, hence five petals.
106

Shen-xiu and Hui-neng (the Sixth Patriarch) expounded the Chan Dharma in the
North and South respectively, and handed it down to their succeeding descendants who
spread it all over the country.
107

The Patriarchs birthday fell on the second day of the eighth moon.

108

A bird leaves no tracks when flying in the air. Thus Space is also wiped out.

109

The self-nature is omnipresent but is imperceptible to deluded men. It cannot be

named and the world IT is used to indicate the inexpressible.
110

Li Lou, a man mentioned by Mencius was a contemporary of Huang Di and could see
even a hair at a hundred paces. The self-nature cannot be seen even by the cleverest
deluded men.

Empty Cloud

165

Burning incense sticks, he continued:

Today clearly it is pointed out!111
IN FRONT OF THE SHRINE OF MASTER HAN-SHAN
Holding incense sticks, the Master chanted:
In all the land there never was a rival.112
But now a rival comes by name Gu-shan.113
Occasionally a recollection
Makes one repent ones restlessness.
What restlessness?114
Calling followers, the Master continued:
Two clay oxen struggle to stride into the sea.115
Each time I offer incense sticks, my heart is full of sadness.116
After offering incense sticks, the Master continued:
Today this is De-qing.117
It was De-qing before.118
When past and present meet, there is change of form.119
111

Today, thanks to the Patriarch, the self-nature can be perceived according to his
method.
112

Han-shan had no rival when he had the honor or rebuilding the monastery of the
Sixth Patriarch in 1602. (See Han-shans Autobiography.)
113
Now Master Xu-yun also had the honor of rebuilding the same monastery; hence a
competitor of Han-shan.
114

Recollection of ones restlessness caused by delusion.

115

The Master called on his followers to wipe out their views of dualism, the cause of
delusion. Two clay oxen: dualism which splits our undivided self-nature into ego (self)
and other. One should cast away ones false views of dualism in order to realize ones
undivided nature.
116

Each time I offer incense sticks to Buddha, I think of deluded living beings who turn
their backs on the right Dharma and my heart is full of sadness.
117

De-qing was the name Master Xu-yun used when he was young.

118

De-qing was also the name used by Han-shan before he called himself Han-shan
after the Silly Mountain.

Empty Cloud

166

The Dharma prospers and declines as good and bad prevail;120

Yet it has never ceased in wood and grass to dwell.121
Then the Master prostrated himself before Han-shan.
IN THE MAIN HALL
Holding incense sticks, the Master chanted:
O Lord-Teacher of Saha!122
The uncreate rightly taught by You
Is Dharma most profound and wonderful.123
But who is Buddha and who living being?124
Then the Master prostrated himself before the Buddha.
IN THE ABBOTS ROOM
The Master entered the Abbots room and chanted:
I enter now the room of the late Virtuous One
And climb up to the former Patriarchs seat.125
Holding firm the horizontal sword.126
119

So modern and ancient De-qing meet at the same monastery which both found in
the same deplorable condition and which both reconstructed although at different
times. Han-shan had entered Nirvana whereas Xu-yun still speared in human form.
120

The Sect was revived by Han-shan and declined again after a period of prosperity.
Now the Master was doing the same thing.
121

In spite of alternation of prosperity and decline, the self-nature is always the same
whether in forests or meadows - i.e., it is everywhere and unchanging.
122

Saha, a Sanskrit word: our world. The Buddha was teacher of this world.

123

The Buddha urged His disciples to strive to attain the endurance of the uncreated in
order to get out of this illusory samsara of birth and death.
124

Buddha and sentient beings are of the same nature. Where is the difference?
Cognizance of ones self-nature will, according to the Chan Sect, ensure attainment of
Buddhahood.
125

Quotation from the Lotus Sutra: the room or house and seat or throne are
respectively the Tathagata-House or Compassion and Tathagata-Throne in the absolute
vacuity - i.e. immutability.

Empty Cloud

167

I give the Right Supreme Command.127

This is where Patriarch and Ancestors
Taught the Dharma for the benefit of men.
Today, this unworthy man comes here.
What does he?
The Master snapped his fingers thrice and continued.128
These finger-snaps bring to perfection the 80,000 Dharma
doors.129
Ensuring Straight entry to the state of the Tathagata.130
Then the Master prostrated himself before the statue of Buddha.
IN THE DHARMA HALL
Pointing his staff at the Dharma seat, he chanted:
The eminence of this Precious Seat
Has been handed down from Sage to Sage.131
There is no hindrance from all angles132
And all Dharmas are profound.133
126

The indestructible sword of wisdom was held horizontally to bar the passage of
falsehood - i.e., to arrest all false thinking.
127

A Chan term meaning the correct command or order of the Supreme Vehicle, likened
to an irrevocable order from the Commander-in-Chief.
128

To reveal the mind which actually snapped the fingers. Thrice is to reveal the
presence of the threefold body (Trikaya) in one.
129

The digit 8 symbolizes the eighth consciousness or Alaya-Vijnana, or the self-nature

under delusion. Many Dharmas were set up to deal with different kinds of delusion and
constituted what was called the Teaching School of which the ultimate aim was
enlightenment. The Chan Sects finger-snap was also a Dharma which pointed directly at
the mind for realization of self-nature and attainment of Buddhahood. Therefore, these
finger-snaps would also bring about the complete perfection of all other Dharmas.
130

Chan ensures the Straight Entry into the Tathagata-state, without the necessity of
passing through successive stages of sainthood before final enlightenment. In Chan
parlance, this is called the Straight or Direct Entry.
131

Sage to Sage, Literally: Ancestor to Ancestor.

132

Seen from the all angles, Chan is free from all hindrances.

Empty Cloud

168

When in the sun the head is raised,

The pressure of what can be grasped is cut off and turned
away.134
Even eyes of iron with copper pupils
Though they look can never reach it.135
The coming of the mountain-monk
Is not peculiar in itself.
If long sight you want to penetrate all quarters.
To a higher story must you climb.136
Let us ascend!137
After ascending to the seat, he held incense sticks in his hand and
chanted:
These incense sticks
Do not descend from heaven;
How can they come from Earth?138
They smoke in the incense burner
As a token of my offerings
To our Teacher Sakyamuni Buddha,
To all Buddhas and Bodhisattvas
To all Patriarchs and Sages from India and of this Eastern land.

133

From the Chan viewpoint, all Dharmas can be correctly interpreted and are very
profound.
134

When the mind wanders outside, the Chan method turns away and cuts off all
discernings and graspings.
135

The mind, although disentangled form sense-organs, sense-data and consciousness,

and even likened to iron eyes and copper pupils which are insensible to all externals, is
still unable to perceive the self-nature. This is called a state one experiences when
reaching the top of a hundred-foot pole. (See Han-shans Autobiography, Song of the
Board-Bearer).
136

From the top of a hundred-foot pole, one should take a step forward so that his selfnature will appear in full everywhere in the ten directions of space.
137

Incense sticks are created by the mind only.

138

Let us ascend to this Transcendental Path.

Empty Cloud

169

To Arya Jnanabhaisajya who founded first this monastery.139

To the great Master the Sixth Patriarch,
And to all past Masters who revived and succeeded to this sect.
May the Buddha sun shine greater,
May the Wheel of the Law forever turn.
Then the Master arranged his robe and took the seat. Thereupon,
the leading monk chanted:
All elephants and dragons here assembled for the Dharma
feast140
Should look into the Supreme Meaning.141
Holding his staff, the Master said:
In this great affair,142 it is clear that there exists not a single
Dharma.143 The causes, fundamental as well as secondary, are
many and have not come to an end; after Han-shans departure, I
now come here. The restoration of this ancient monastery will
depend on many contributory causes. It was set up by Arya
Jnanabhaisajya who predicted that some 170 years later, a great
Saint144 would come here to expound the Dharma for the
liberation of men and that those attaining sainthood would be as
many as the trees in the wood. Hence, its name of Precious
Wood. Since the Sixth Patriarch came here to teach and convert
139

See The Altar Sutra of the Sixth Patriarch.

140

Dragons and Elephants: terms of respect applied to the whole assembly seeking
enlightenment. Dharma feast: sermon to satisfy the hunger of seekers of the truth.
141

Supreme Meaning. In the Teaching School, this term means Supreme Reality; in a
Chan hall, it means: Please look into the self-mind for attainment of enlightenment.
This sentence is always chanted by the leader of the assembly before a master gives a
sermon.
142

Revelation of mind for realization of self-nature and attainment of Buddhahood.

143

Self-nature is fundamentally pure, and no Dharma is required to realize it. It will

suffice to arrest false thinking and take cognizance of the self-mind.
144

The Sixth Patriarch.

Empty Cloud

170

people, one thousand and a few hundred years have passed and
countless living beings have been liberated. There have been
alternating periods of prosperity and decline, and in the Ming
Dynasty, ancestor Han-shan rebuilt this monastery and revived
the Sect. Since then, over three hundred years have elapsed and
during that period, the lack of a suitable successor has caused it to
fall into disuse.
When I was at Gu-shan I saw in a dream the Patriarch who thrice
called me here. At the same time, the high officials and Upasakas
who sponsored the reconstruction of the monastery sent their
representatives to Gu-shan to invite me to take charge of it. In
view of their devotion, I have been obliged to accede to their
requests and am now taking this seat. I feel ashamed of my poor
virtues and shallow wisdom and also am not familiar with the
management of the monastery. Therefore, I must rely on the
support of all of you so that the withered branch will be sprinkled
with Amrta145 and the house in flames146 will be covered by the
clouds of compassion. Together we will do our utmost to preserve
the Patriarchs monastery.
About striving to preserve it,
What am I doing now?
With his two palms brought together, the Master turned to the
right and to the left in salutation and said:
Under the corner of my robe stand the four deva kings.147
Then the Master got down from his seat.
145

Ambrosial drink.

146

House in flames: samsara, our world; a quotation from the Lotus Sutra.

147

I can surely rely also on the four deva kings whose tall statues now stand at the
entrance door of the monastery and who also appeared when the Patriarch unfolded his
nisidana, or cloth for sitting on. (See Fa-Hais preface to The Altar Sutra of the Sixth
Patriarch).

Empty Cloud

171

MY 96TH YEAR
(1935/36)

That spring, General Li Han-yun was transferred to the eastern

district of Guangdong, so we lost his valuable support and met
with growing difficulties in renovating the monastery. After the
transmission of the Precepts, the Donghua group of hospitals in
Hong Kong invited me there to perform rites for the welfare of
the dead on earth and in water; an altar was set up for the
purpose of the Dong-lian and Jue-yuan temples. After the rites, I
returned to Gu-shan Monastery to tend my resignation as its
Abbot and asked its superintendent, the old Master Zhong-hui, to
fill the vacancy. I then returned to the Nan-hua Monastery where
I renovated the Hall of the Sixth Patriarch and built the Shrine of
Avalokitesvara, plus the dormitories. In that winter, the three
cedars behind the monastery which had been planted in the Song
Dynasty (960-1279), which had withered away during the last few
hundred years, sudden sprang into leaf. Master Guan-ben, the
assembly leader, recorded this rare occurrence in a song which
was inscribed by Upasaka Cen Xue-lu on a stone tablet at the
monastery.

MY 97TH YEAR
(1936/37)

After the transmission of the Precepts in the spring, the

renovation of the Nan-hua Monastery was gradually completed.
Mr. Lin-shen, President of the Republic; Mr. Chu-zheng, a cabinet
minister, and General Jiang Gai-shek came to the monastery one
after the other. President Lin and Minister Chu subscribed funds
Empty Cloud

172

to rebuild the main hall and General Jiang Gai-shek made a

contribution of funds to hire labor so that we could alter the
course of the Cao-xi stream which ran past the monastery.
However, this change of the Cao-xis course did not require
manpower in the end, but was made possible thanks to the help
from spiritual guardians of the Dharma.
Note by Upasaka Cen Xue-lu
Originally the Cao-xi stream flowed some 1400 feet away from the
monastery. As it had not been dredged for a very long time, it was full of
rocks and sediment and changed its course to the north, heading
directly towards the monastery. To bring it back to its old bed would
have required 3,000 laborers and cost a very great deal. When the work
was about to start, in the evening of the twentieth of the seventh
month, there was suddenly a severe thunderstorm which lasted the
whole night. The next morning, flood waters burst the Cao-xis banks,
forming a new bed exactly where we intended it to be. The former bed
was full of sand and rocks which piled above the previous banks by
several feet, so it seemed as if the divine guardians of the monastery
had helped us to correct the course of the stream.

MY 98TH YEAR
(1927/38)

In the spring, after the transmission of the Precepts, I was invited

by the Guangdong Buddhist Association to Canton, where I
expounded the sutras and received Tibetan Lamas and their
disciples. Devotees of the neighboring town of Fu-shan asked me
to inaugurate the stupa erected at the Ren-shou Temple. I then
returned to Nan-hua Monastery where I supervised the
renovation of the temple buildings.

Empty Cloud

173

MY 99TH YEAR
(1938/39)

In the spring, after the transmission of the Precepts, I went to

Canton to expound the sutras and thence to Hong Kong to
perform the Mahakaruna rites148 at Dong-lian and Jue-yuan
Temples. After that I returned to Nan-hua Monastery.

MY 100TH YEAR
(1939/40)

During the transmission of the Precepts in the spring, a great

number of people came to the monastery to receive them on
account of hostilities breaking out in the north. I proposed that,
since there were many casualties which included both soldiers
and civilians, all disciples of the Buddha should do a penance for
two hours each day, pray for the spirits of the dead and for an
early end to all hostilities. I also proposed that everybody should
eat less to save money for a relief fund. My suggestions were
approved and carried out.

148

These rites usually involved recitation of the Great Compassion (Mahakaruna)

Dharani of Avalokitesvara or Guanyin Bodhisattva. Sometimes a special altar is set up
with a mandala of the Garbhadhatu or Womb Treasury group with a long liturgy, the
purpose being to transfer concentrated spiritual energy to the sick, the dying or the
dead.

Empty Cloud

174

MY 101ST YEAR
(1940/41)

After the transmission of the Precepts in the Spring, Canton fell to

the Japanese Army and all civil and military departments were
moved to Qujiang, where a great number of monks gathered from
all parts of the province. I repaired the Da-jian (Great Mirror)
Temple and used it as part of Nan-hua Monastery to receive
visitors. I also renovated the Yue-hua (Moon Flower) Monastery
for the same purpose.

MY 102ND YEAR
(1941/42)

In the spring after transmission of the Precepts, I handed over to

the provincial government the whole sum of 200,000 dollars
which my disciples and other devotees had given to me during the
previous two years for the relief of famine victims in the Qujiang
area.
That autumn the Guangdong Buddhist Association moved to
Qujiang and elected me as President and Upasaka Zhang-lian as
Vice-President.

MY 103RD YEAR
(1942/43)

During the transmission of the Precepts in the spring, a spirit

which lived in a tree at the monastery came to receive them as a
Empty Cloud

175

preceptee. Master Guan-ben, the Superintendent of the temple,

recorded this unusual occurrence as follows:
At the transmission of the Precepts, a monk came and asked for
the Bhiksu precepts. He said that he was called Zhang, had been
born in Qujiang, that he was 34, but had never found anyone to
shave his head. When asked if he had come with the usual
ceremonial robe and articles for the occasion, he replied that he
had not. As he was frank and sincere, he was provided with all the
things required and given the Dharma name of Zhang-yu. Before
his turn came for the transmission, he worked hard at cleaning
the temple. He was reserved and did not speak to the other
monks. When he was admitted to the Vinaya Hall, he faultlessly
observed the rules of discipline, but after he had received the
Bodhisattva Precepts, he could not be found, so his robe and
certificate of discipleship were kept in the Vinaya Hall and the
incident was soon forgotten. The following year, before the
transmission of the Precepts, Master Xu-yun dreamed that the
monk came and asked for the certificate. Asked where he went
after the transmission, he replied that he had not gone anywhere
as he lived with the earth god. His certificate was then burned as
an offering and thus returned to him.
In the summer and autumn we repaired the nunnery of Wu-jin to
receive all the nuns coming to Qujiang. Da-jian Temple had just
been rebuilt, but the renovation of the Nan-hua Monastery was
not yet complete. From time to time I was consulted by Gu-shan
Monastery on various matters and thus kept busy all of the time.
On top of all this, Japanese bombers disturbed us every day by
flying over the monastery on their missions.
Note by Cen Xue-lu, Xu-yuns Editor
After the fall of Canton to the Japanese, the provincial wartime capital
was set up at Qujiang and high-ranking military leaders frequently came
Empty Cloud
176

to the Nan-hua Monastery. The Japanese Intelligence learned that the

temple was used as a meeting-place for Chinese officials. In the seventh
month, when a large number gathered there, eight enemy bombers
came and circled over it. The Master knew of their intention and
ordered the monks to return to their dormitories. After all the guests
had taken refuge in the Hall of the Sixth Patriarch, the Master went to
the main hall where he burned incense and sat in meditation. A plane
dived, dropping a large bomb which fell in a grove on the river bank
outside the monastery without causing damage. The bombers returned
and circled over it when suddenly, two of them collided and crashed to
the ground at Ma-ba, some ten miles to the west. Both planes were
destroyed with their pilots and gunners. Since then, the enemy planes
dared not come near the monastery and always avoided flying over it on
their bombing missions to the hinterland.

That winter, in the eleventh month, President Lin-shen and the

Government sent Upasakas Chu Ying-guang and Zhang Zi-lien to
the monastery, inviting me to the wartime capital of Chongqing to
hold a prayer meeting for the welfare of the country. I left Nanhua on the sixth of the eleventh month and when I arrived at the
sacred mountain of Heng-shan in Hunan Province, I offered
incense at the monastery there and met Upasaka Xu-Guo-zhu
who had been sent by Marshall Li-Ji-shen to invite me to Guilin.
On arrival, I stayed at Mount Yue-ya where monks, nuns, male
and female lay devotees came and asked to be disciples of mine.
Next, when I reached Guizhou, I stayed at the Qian-ming
Monastery where Abbot Guang-miao asked me to expound the
Dharma. When I arrived in Chongqing again, I was met by
government officials and the monasteries representatives. After
calling on President Lin-shen and Upasaka Dai, the chairman of
the prayer meeting, we decided to hold two Dharma-assemblies
at the temples of Ci-yun and Hua-yan.

Empty Cloud

177

MY 104TH YEAR
(1943/44)

In the first month, I performed rituals for the welfare of the

country which ended on the twenty-sixth day. President Lin-shen,
General Jiang Gai-shek, Minister Dai, General Ho and other high
officials invited me, one after the other, to vegetarian meals.
General Jiang Gai-shek inquired about the Dharma in detail,
listening to the various points on materialism and idealism, as well
as the doctrine of Christianity. I replied to his inquiry in a letter.149
I then expounded the Dharma at the temples of Ci-yun and Huayan, where my lectures were recorded by my attendant Wei-yun.
In the third month, I returned to the Nan-hua Monastery to build
a stupa for the ashes of dead disciples. When the ground was dug
up, we found four empty coffins, each of them 16 feet in length,
and also black tiles 8 inches square with impressions of birds,
animals and astrological symbols, but bearing no date.
In the sixth month we opened the Vinaya School for novices and a
free school for poor children of the locality. The building of the
stupa was completed in the winter.

149

This letter was published in English translation for the World Buddhism Wesak
Annual, 1965.

Empty Cloud

178

Master Xu-yun in his 113th year (1952-53).

Empty Cloud

179

CHAPTER TWELVE

YUN-MEN MONASTERY
MY 105TH YEAR
(1944/45)

In 1940, after the monastery of the Sixth Patriarch had been

completely rebuilt, I went with the Bhiksu Fu-guo to Qujiang to
search for the ancient monastery of Ling-shu, but we failed to find
it.150 When we arrived at Mount Yun-men, we found an old
dilapidated temple in the dense thickets which contained the
body of the founder of the Yun-men School.151
On seeing the holy site in such a condition, I was so sad that I
could not refrain from tears. A monk called Ming-kong had lived
there alone since 1938 and had braved hardships to continue the
worship of the founder of the sect. He related his difficulties and
said that if the monastery was not rebuilt, it would soon fall in to
ruins and be buried in oblivion. I then returned to the Nan-hua
Monastery.
One day, Marshall Li Ji-shen and Chairman Li Han-yun came to see
me and I told them of what I had seen at Yun-men. Later, during

150

The Ling-shu Monastery was the temple of Master Ling-shu (d. 918) where Master
Yun-men studied the Dharma before founding his own temple.
151

Master Wen-yen Yun-men (d. 949) was the founder of the Yun-men School. His
monastery was west of Qujiang, anciently Shaozhou, on the peak of Mount Yun-men.
(See Chan and Zen Teaching, second series, pp. 181-214, the Yun-men Sect.)

Empty Cloud

180

his tour of inspection, Chairman Li passed by Mount Ru-yuan and

saw the ruined monastery of Ta-jue (Great Enlightenment) on the
Yun-men Peak, which was in the same dilapidated condition as
the Nan-hua Monastery before its renovation. He called the
Sangha and notables to a meeting during which I was asked to
take charge of the monasterys reconstruction. In anticipation of
the war spreading to Nan-hua, I secretly moved the bodies of the
Sixth Patriarch and Master Han-shan to Yun-men.
On my arrival at Yun-men, I saw that most of the temple buildings
were in ruins except the Hall of Master Yun-men, which, however,
was in imminent danger of collapse. I settled in a small room
behind the Shrine of Avalokitesvara Bodhisattva where I planned
the restoration of the holy site. In the winter, I returned to Nanhua to hold a prayer meeting for the welfare of the dead on earth
and in water.

MY 106TH YEAR
(1945/46)

Between the spring and summer, the Japanese armies invaded

Northern Guangdong and occupied all the districts, including Ruyuan. Most of the refugees fled to the monastery of Yun-men,
where they shared with the community first meals of rice, then
rice gruel and eventually yam-flour as the provisions decreased.
Among them were carpenters, brickmakers and bricklayers
numbering about a hundred skilled persons who offered to work
without wages, thus greatly contributing to the reconstruction of
temple buildings.
In the summer, when Chinese troops moved to another defense
line, the local bandits thought that they were retreating, attacked
them and seized a large quantity of their rations. Reinforcements
Empty Cloud

181

soon arrived and planned to attack the bandits in more than forty
villages. About a thousand villagers, including men and women of
ages, fled with their clothes and cattle to the hills inhabited by
aborigines. The elders of the villages came to the monastery and
asked me to intervene. I then discussed the matter with the army
commander, and three days later, all the loot was returned and
the army indemnified. An agreement was then signed and
conditions returned to normal. Since then the villagers regarded
me as compassionate as a mother to them and although the
Japanese occupied the towns, they did not come to Yun-men and
so avoided trouble with the hostile population of the region.

MY 107TH YEAR
(1046/47)

World War II came to an end and all government departments

returned to their former locations. In the spring, I transmitted the
Precepts and read the sutras as usual. In the autumn, the central
government ordered all the monasteries in the land to hold
prayer meetings and read sutras to comfort the spirits of those
killed in the war. I was invited by officials and notables to visit
Canton in November in order to hold a similar meeting for the
welfare of the dead at Jin-hui Temple (also called the Liu-rong (Six
Banyans) Temple. There were peach trees in the temple and while
holding rites there, they suddenly blossomed, showing an
exuberance of flowers. Over 100,000 people came to the temple
and saw the unseasonable flowering which was really remarkable.
To mark the occasion, Upasika Zeng Bi-shan made an embroidery
of an ancient Buddha with peach blossoms, and Upasaka Hu Yisheng painted a picture of the auspicious flowers.

Empty Cloud

182

After the meeting, I was invited by officials and notables of the

Chaozhou and Shantou area to expound the Buddhadharma in the
Kai-yuan Monastery at Chaozhou, where a great number of
devotees came to receive the Precepts. That winter, my senior
disciple Guan-ben passed away.

MY 108TH YEAR
(1947/48)

In the spring, I went to the Nan-hua Monastery to expound the

sutras and transmit the Precepts. The Donghua group of hospitals
in Hong Kong invited me to hold a prayer meeting for the welfare
of the Crown Colony. I went there and stayed at the Chong-Ian
School, where Upasika Zeng Bi-shan gave me every assistance at
the meeting where a few thousand devotees became my
disciples.
I was subsequently invited by my disciples at Macao (Aomen) to
expound the sutras and hold a meditation week, and a few
thousand devotees there became my disciples. Upasaka Ma Shichuan invited me to Mount Zhong where I held a Mahakaruna
meeting at which another few thousand devotees became
disciples of mine.
After that I returned to the Yun-men Monastery to speed up its
renovation.

MY 109TH YEAR
(1948/49)

In the spring, after the transmission of the Precepts at Nan-hua

Monastery, I went to Canton to open Zhi-des Buddhist Hospital,
Empty Cloud

183

where I expounded the Dharma. I then proceeded to Hong Kong,

where I expounded the sutras at the Temple of Ci-hang Jin-yuan
at Shatin, held a week of Pure Land meditation, and taught the
Refuge Formula and Five Precepts at the Temple of Zhi-lin, and
held a meeting for repentance and reform at the Temple of Donglian Jue-yuan (Enlightenment Garden of the Eastern Lotus). After
that I returned to the Yun-men Monastery. In the fifth month,
Dharma-master Jia-chen passed away in Yunnan. In the autumn
an American lady, Ananda Jennings, came and was given the
Precepts. On the occasion, a week of Chan meditation was held;
she was filled with joy and eventually returned to the United
States.
Note by Cen Xue-lu, Xu-yuns Editor
That year, Ananda Jennings, who had heard of the Masters erudition
and saintliness, expressed a desire to visit to China to call on him. He
was informed of it through the Chinese and American consular services
and replied that he would be delighted to meet her. When she arrived
in Hong Kong, the Master was in Canton, where she went to see him.
She said that her object was to study the Dharma; that her father was a
Doctor of Divinity and that she herself had studied comparative religion
for twenty years. She had previously traveled in quest of the Buddhas
teaching and had been in India, where she lived in seclusion, later
practicing the Dharma in retreat for four years in the West. After trying
to help the cause of world peace for three years at the League of
Nations, she felt that peace could only be found on a deeper, spiritual
level. This search ultimately led her to the highest Buddhadharma,
which alone frees the mind from continually recreating the problem of
war in its very attempt to solve it: When the mind is at peace, all wrong
views disappear of themselves.
The Master then took Ananda Jennings to the Nan-hua Monastery to
pay reverence to the Sixth Patriarch. After the refuge-taking ritual, she
was given the Dharma-name of Kuan-hung (Great Vastness). A Chan
meditation week was held on the occasion, and those who came from
the four quarters were numerous. When the Chan week began, the
Empty Cloud

184

Master came to the hall and said to the meeting: Speaking of this
thing, it is fundamentally perfect; it neither increases in the holy state
nor decreases in the worldly realm. When the Tathagata transmigrates
through the six realms of existence, each realm hears of him, and when
Guan-yin (lit. Regarder of Sound) passes through the ten species of
living beings, every one of them is in the state of thatness. If all is
thus, what do you seek and why do you search for it? An ancestor said,
As soon as there is differentiation, the mind is lost in the ensuing
confusion. Even before your boat was moored, you already deserved to
be given some strokes from my staff.152 What a pity! Instead of opening
up your own store of treasure, you come to a thatched hut to fetch
worthless straw. All of this is because of a single unenlightened thought.
Since your mad mind does not stop, you are just like someone searching
for another head while holding his own in both hands or saying that you
are thirsty while there is water in front of you. Virtuous friends, why
trouble to come here? . . . Why? Since you do not grudge spending your
money on rush sandals, I shall not hesitate to open my foul mouth.
The Master then gave a Chan shout and said, The Grand Old Man of
Shakya has come. Tsan!153
Elder monks from other monasteries who were present also spoke at
the meeting. Below is a dialogue (Chin. Wen-ta; Jap. Mondo) between
Ananda Jennings and a disciple of Master Xu-yun, called Qi-shi (lit. The
mendicant):
Qi-shi: You have crossed the ocean to come here and have thus
endured danger. What is the object of your visit?
Ananda Jennings: My object is to realize the Buddhadharma.
Q: One should be clear about the question of birth and death when
one studies the Dharma. What is your opinion about birth and death?

152

i.e. Before you left your boat to come and seek my instruction, you were already
wrong because you disregarded the Buddha-nature which is inherent in you and looked
for something outside. For this carelessness, you should be given thirty strokes of my
staff.
153

Tsan is a Chan idiom meaning investigate or look into your mind. The vastness of
the meditation of the Buddha, the vision of all things in totality.

Empty Cloud

185

AJ: Since fundamentally there is neither birth nor death, what is the
use of formulating opinions which alone are birth and death?
Q: If there is neither birth nor death, what is the use of studying the
Buddhadharma?
AJ: Fundamentally there is no Buddhadharma, and he who realizes
Dharma is Buddha.
Q: The Buddha possessed thirty-two characteristic marks and when he
pressed his toes to the ground, the ocean symbol radiated. Can you do
this?
AJ: Both the ability to do this and inability to do this pertain to
phenomenalistic sophistry.
Q: Although your interpretation is profound and what you say is
correct, the mere speaking of eating does not satisfy hunger. What,
according to you, is the Ultimate Sentence?
AJ: The Ultimate has no sentence and speech also has no basis, the
non-thinking nature of enlightenment being free from verbiage of
opinion and ideas.
Q: You have spoken of it in detail and every word of yours accords well
with the Patriarchs meaning. But the word knowledge is the gateway
to all kinds of calamity. Since you have entered by means of correct
interpretation, may I ask you this: Without using words or speech, what
is your fundamental face?154
AJ: The Diamond Sutra says: Anuttara-samyak-sambhodi is not anuttara-samyak-sambhodi.155

154

The mendicant intended to draw the American visitor into a Chan dialogue (wen-ta).
If she had wanted to test his ability to do so, she should have given a shout or slapped
his face to reveal the function of her fundamental face.
155

Anuttara-samyak-sambhodi means unexcelled complete enlightenment. In the

Vajracchedika, the Buddha said that unexcelled complete enlightenment is to realize
the unattainability of the transcendental nature, for it here be a realizer and object
realized, how would this differ from the world of birth and death? Thus, the discovery of
anuttara-samyak-sambhodi is to realize the emptiness (sunyata) of all conditioned
things, and thus be beyond all gain and loss. Thus it is expediently called anuttarasamyak-sambhodi.

Empty Cloud

186

Q: It seems to be so, but the life-root cannot be cut off by knowledge

and views (consciousness). I hope you will look into all this.
AJ: I have not had much opportunity to read the sutras. After my
previous seclusion for four years, when I spoke to others, they all said
that my words accorded with the Buddhadharma. In my opinion,
understanding that does not derive from the mere reading of sutras
seems not to belong entirely to human consciousness.
Q: That which does not derive from the reading of sutras and shastras
but manifests during ones meditation still belongs to the former
wisdom which is also consciousness.
AJ: That Buddhadharma postulates true realization but does not rely on
human or cosmic consciousness.
Q: By not being bogged down in sutras and shastras and by not clinging
to the self nature, the thusness of the Dao is everywhere and the truth
prevails anywhere one may happen to be. It can expediently be called
This One.
Ananda Jennings then accompanied the Master to Yun-men Monastery,
where they paid reverence to the body of Master Yun-men, and where
she stayed for about a fortnight. She said that she would spread the
Buddhadharma after her return to America.

MY 110TH YEAR
(1949/50)

After the transmission of the Precepts at Nan-hua Monastery, I

returned to Yun-men where I supervised the gilding of over eighty
statues and the making of stands for them, which took over a
year. The whole monastery was thus ninety per cent renovated.
Upasaka Fang Yang-qiu invited me to Hong Kong to inaugurate the
opening of his Buddha-shrine. I also expounded the sutras at the
Prajna Vihara there. After staying a month in Hong Kong, I
returned to Yun-men. That year I asked Upasaka Cen Xue-lu to
edit the Annals of Yun-men Monastery.
Empty Cloud

187

Note by Cen Xue-lu, Xu-yuns Editor

The Master came to Hong Kong at the invitation of Upasaka Fang Yangqiu. One day I asked the Master: The world is changing fast; where
should I go (to maintain my practice)?
The Master replied, To a student of the Dao, his home is everywhere
and if you only lay down everything, the place where you are is a
Bodhimandala (place for realizing the truth). Please set your mind at
rest.
I asked, The monasteries will be greatly affected by what happens on
the mainland. Why dont you stay here temporarily to expound the
Dharma for the benefit of living beings?
He replied, There are others who can expound the Dharma here. It
seems that I have a special responsibility (to the temples on the
mainland). As for myself, my mind is beyond going or staying, but on the
mainland, all the temples and monasteries are in a state of uncertainty.
If I stay here, who will look after the tens of thousands of monks and
nuns whose plight will worsen; how can my mind be set at rest (if I stay
here)? That is why I must return to the mainland. Cen Xue-lu.

MY 111TH YEAR
(1950/51)

In the spring I went to the Nan-hua Monastery to transmit the

Precepts and to hold a week of Chan meditation at which some
people subsequently realized spiritual awakening.
After my return to the Yun-men Monastery, I began to put in
order all my manuscripts so that they could be arranged for
editing. This was not easy, for most of my works had been written
several decades before.

Empty Cloud

188

MY 112TH YEAR
(1951/52)

During the transmission of the Precepts in the spring, misfortune

befell me at the Yun-men Monastery.
Note by Cen Xue-lu, Xu-yuns Editor
The Master dictated his life story up to his 112th year, after which his
attendants recorded subsequent events as they occurred until the time
of his death.

(At this time, the Communist Revolution had taken place and the
first shudders of ideological change were beginning to make
themselves felt.) That spring a great many monks, nuns, male and
female lay-disciples had gathered to receive the Precepts at Yunmen Monastery, where the community numbered over 120
monks. On the twenty-fourth of the second month, a band of
more than a hundred thugs suddenly came and surrounded the
monastery, allowing no one to enter or leave it. First, they forcibly
detained the Master in the Abbots room, leaving a few to watch
him, and confined the monks to the Dharma and Meditation halls.
After that, they searched the temple buildings from the roof-tiles
to the flooring bricks, including the statues of the Buddhas and
Patriarchs, sacred articles and the cases containing the Tripitaka.
Although over a hundred men searched for over two days, they
found nothing illegal. Finally they took away Bhiksu Ming-gong the Superintendent of the monastery, and Wei-xin, Wu-hui, Zhenkong and Wei-Zhang - the monks in charge. They also put the
registers, documents, correspondence and all the Masters
manuscripts of explanations and commentaries on the sutras and his recorded saying during a whole century - in gunny bags
which they carried away. They then accused the community of all
Empty Cloud

189

sorts of crimes, but in reality they had wrongly believed

groundless rumors that there were arms, ammunition, radio
transmitters, gold bars and silver bullion hidden in the monastery,
these items being the real object of their search.
Altogether twenty-six monks were arrested and brutally beaten in
an attempt to force them into divulging the supposed cache of
arms and money, but they all declared that they knew nothing of
such things. Bhiksu Miao-yun was beaten to death and Bhiksus
Wu-yun and Ti-zhi were so ruthlessly knocked about that their
arms were broken. A few other monks went missing. As the thugs
found nothing after ten days of vain searching, they visited their
anger on the Master.
On the first of the third month, he was taken to another room,
the doors and windows of which were sealed up. He was given
nothing to eat or drink and was not even allowed to go out and
ease nature. The room, dimly lit by a small lamp, resembled hell.
On the third day, about ten tall men entered roughly and ordered
the Master to surrender gold, silver and arms. When he said that
he had none, they struck him - first with wooden sticks - and then
with iron bars until his head and face bled profusely and his ribs
broke.
He was interrogated while being attacked, but sat in the
meditation posture to enter the state of dhyana. As the blows
rained down mercilessly, he closed his eyes and mouth and
seemed to be in the state of samadhi. That day they beat him
brutally four times and, finally, they threw him to the ground.
Seeing that he was badly hurt, they thought he was dead and left
the room. A little later the guards also left and the Masters
attendants carried him to a bed and helped him sit in the
meditation posture.
Empty Cloud

190

On the fifth day, when they heard that the Master was still alive,
they came again; and seeing that he was sitting in the meditation
posture as before, they were furiously angry and stuck him with
wooden sticks. Dragging him to the ground, they kicked and
trampled on him with their heavy leather boots. As he lay there
with blood streaming from his head, they thought he was dead,
laughed brutally, and left. At night, his attendants again carried
him to the bed and helped him to sit in the meditation posture.
On the tenth day, early in the morning, he slowly reclined on his
right side (in a position similar to that of the Buddha at his
Parinirvana). As he was motionless for a whole day and night, his
attendant took a lamp-wick and held it close to his nostrils; he
was found to be breathless and was thought to have died.
However, the Masters mien was fresh as usual and his body was
still warm. His attendants, Fa-yun and Kuan-shan, kept watch by
his bedside.
Early in the morning of the eleventh, the Master was heard to
groan feebly. His attendants helped him sit up and told him how
long he had sat in dhyana and lain on the bed. Slowly, the Master
said: I thought it was just a few minutes. He then said to Fa-yun:
Take a pen and write down what I dictate, but dont show the
notes to outsiders lest they blaspheme.
Then he said slowly: I dreamed that I went to the inner chamber
of Maitreya Buddha in the Tushita Heaven which surpassed in
beauty and majesty all that we have on earth. Maitreya
Bodhisattva was seated on a throne and was expounding the
Dharma to a large assembly where I saw over ten of my late
acquaintances: among them were Abbot Zhi-shan of Hai-hui
Monastery in Jiangxi, Dharma-master Yong-jing of Mount Tian-tai,
Master Heng-zhui of Mount Qi, Abbot Bao-wu of the Baisui-gong
Empty Cloud

191

Monastery, Abbot Sheng-xin of Mount Bao-hua, Vinaya-master

Du-di, Abbot Guan-xin of Mount Jin, and also Master Zi-bai.
I brought my palms together to salute them and they pointed to
the third vacant seat in the front row on the east side, telling me
to sit there. Arya Ananda was the leader of the assembly and sat
close to me. Maitreya was teaching meditation on the mind to still
consciousness but purposely stopped to say to me, You should go
back (to your monastery). I said, My karmic hindrance is too
great and I am unwilling to return. He said, Your karmic link with
the world has not ended yet and you must go back now so that
you can return here later. He then chanted the following gatha:
How do consciousness and wisdom differ
When like wave and water they are one?
Distinguish not between a golden jug and bowl
For in essence the gold of both is but the same.
The capacity of self-nature is three times three.156
A thin string of hemp or small snails horn
Appears like a strong-bow to the hallucinating;
This fearful illness vanishes when delusion ends.
Like a house of dreams is this human body,
An illusion to which one neer should cling
When that illusions recognized,
One keeps from it and is enlightened.157
Bodhi is illuminating
And perfect as it shines on all.
Saints and worldlings, good and evil, even happiness
Are illusions like flowers appearing in the sky.
Because of your great compassion
156

Lt. Three-three3 x 3 = nine worlds of existence.

157

Quoted from the Sutra of Complete Enlightenment (See Chan and Zen Teaching, third
series).

Empty Cloud

192

You have vowed to save all beings

And are now involved in this world of dreams.
The evil karma of this eon flourishes
So be alert, awake to all that happens.
Turn not back when from compassion
The seas of suffering you sail.
The lotus rises from the mud to flower
Bearing a Buddha seated in its center . . .
There were many other verses which I do not remember. He also
gave me advice which I must keep to myself.
In this profound state of dhyana-samadhi,158 the Master wiped
out all feelings of suffering and happiness. In the past, when they
were arrested, beaten and tortured, Masters Han-shan (15461623) and Zi-bai (1543-1604)159 entered the same state of
samadhi which is beyond the reach of those who have not
realized the Dharma.
The thugs who had beaten and tortured the Master and who now
witnessed his remarkable feat of endurance, whispered to one
another and began to be afraid. A man who seemed to be their
leader asked a monk: Why did not the old monk succumb to our
beating?
The monk replied, The old Master endures suffering for the
welfare of all living beings and also to help you escape from your
troubles. Later, you will know why he did not succumb to your
beating.
The man trembled and never thought of torturing the Master
again.

158

See The Secrets of Chinese Meditation, page 51.

159

Ibid, page 62, Master Da-guan, alias Zi-bai.

Empty Cloud

193

Since they did not find what they were looking for and were afraid
that news of the torture might leak out, they stayed on at the
monastery and searched the monks, forbidding them to speak to
one another or leave their quarters. Even their food and drink
were subject to their captors rigid examination. This state of
things lasted for over a month. As a result of the beating and
torture, Master Xu-yun suffered great pain and felt very ill. He
could neither see nor hear. Afraid that he might pass away, his
disciples urged him to dictate his life-story. Hence, this
autobiography.
In the fourth month, the news of events at the Yun-men
Monastery reached Shaozhou, where the monks at Da-jian
Temple at Qujiang relayed it to the Masters disciples in Beijing
and to overseas Chinese Buddhists who then jointly worked to
rescue him.
As a result, the Beijing government telegraphed the Guangdong
provincial authorities to inquire into the matter. The thugs
gradually relaxed their control of the monastery, but the
communitys clothing and food had been seized and taken away.
After his torture, the Master did not even take the rice-gruel, but
drank only water. When he learned that all the provisions had
been confiscated, he said to the monks, I am sorry that you are
all involved in my heavy karma. The situation being such as it is,
you should leave this place to make a living somewhere else. As
his disciples refused to leave him, he urged them to gather
firewood on the hills behind the monastery, sell it in the local
markets, and then purchase rice for the community. Thus they
had meals of rice-gruel and continued reading the sutras and
practicing the morning and evening meditation without
interruption.
Empty Cloud

194

During the first fortnight of the fifth month, the Beijing

government sent a few officials to Guangdong Province. On the
twenty-second they went with provincial officials to Ru-yan and
reached Yun-men Monastery the following day. They brought
with them technicians, tape-recorders and cameras to make on
the spot investigations. They inquired first about the Master, who
was then very ill and kept in bed. He could neither see nor hear
clearly and did not realize that the officials had come from Beijing.
When he recognized the local officials and policemen, he refused
to speak; when asked if he had been ill-treated and if the
monastery had lost anything, he replied in the negative. When the
visitors revealed their identities, he only asked them to make an
accurate investigation and report it to Beijing. After repeatedly
comforting him, they ordered the local authorities to release all
the arrested monks. Thus the misfortune that had befallen Yunmen Monastery on the twenty-four of the second month ended
on the twenty-third of the fifth month.
In the autumn and winter, the Master rested at the monastery to
recuperate, while the community of about a hundred monks
earned their living by gathering and selling firewood, farming and
working at handicrafts. When people in the hundred or so local
villages heard that the thugs had left the monastery, they came to
inquire after the Master. His disciples in Beijing and elsewhere
wrote to comfort him, urging him to leave Yun-men. They also
wrote, asking provincial authorities to give him protection.

Empty Cloud

195

Master Xu-yun with Ven. Lai-guo. No date.

Empty Cloud

196

CHAPTER THIRTEEN

TWO DISCOURSES
XU-YUNS 113TH YEAR
(1952/53)

In the spring the Master felt a little better and led the community
in a vigorous course of Chan training to make the best of the
uncertain circumstances. During the first three months of that
year, the Government telegraphed him four times, urging him to
go to Beijing. When officials came from the north to take him to
the capital, the whole community advised him to wait, but he
said, The time is now ripe. The Sangha is in a state of uncertainty
all over the country and like a lot of loose sand for lack of a leader.
If there is no strong organization to protect our interests,
misfortune will not be confined to Yun-men. My responsibility is
to go north in order to protect the Dharma.
The Master then selected a few elderly monks to take charge of
Yun-men Monastery, and after comforting the community he
prepared for the trip. Before leaving, he wrote the following on a
pair of scrolls:
While I have witnessed five reigns and four dynasties in turn,
great changes have occurred.160
160

The five reigns of Dao-guang, Xian-feng, Tong-zhi, Guang-xu and Xuan-tong. The four
dynasties are: Manchu, Republic of China, the Puppet regime of Wang Jing-wei during
the Japanese occupation, and the present Communist government of Beijing.

Empty Cloud

197

Untold tribulations have made me realize the worlds

impermanence.
On the fourth of the fourth month, the Master left the Yun-men
Monastery and went north with his attendants Fu-yuan, Jue-min,
Kuan-tu, Fa-yun and the officials who had come to escort him. A
few hundred villagers came to see him off. When he reached
Shaozhou (Qujiang), over a thousand devotees welcomed him. At
Da-jian Temple where he stayed, each day a great number of
people crowded together to pay him reverence which showed
that their faith in him had remained unchanged in spite of the
altered social conditions.
On the tenth, the Master took the Canton-Hankou railway for
Wuchang, where he arrived the following day, subsequently
staying at the Temple of the Three Buddhas. Owing to the fatigue
of the journey, the wounds throughout his body gave him great
pain. Upasaka Chen Zhen-ru arranged for him to be given medical
treatment and Abbot Yin-xin also looked after him. When he felt a
little better, the Abbot invited him to hold a weeks practice
involving recitation of the mantra of Avalokitesvara Bodhisattva.
Over two thousand devotees took the Refuges and became
disciples of the Master. After the Buddhist meeting, the Master
then went on to Beijing in spite of his ill health. Before his
departure, the monks at the temple took a photograph of the
Master who inscribed the following poem upon it:
The wind of karma drove me to Wuchang city
Where my illness causes others so much trouble.
I stayed three months at the Temple of Three Buddhas.
Filled with shame and horror at all my misfortunes.
Mindless of having climbed to the top of the world,
I wait for those who have also vowed to ascend to Bodhi,
Empty Cloud

198

Remembering that Guan Zhang-miu on Yu-zhuan Peak161

Achieved Reality supreme after hearing a word or two.
On the twenty-eighth of the seventh month, with his attendants
and other devotees, the Master took the train to Beijing where
they were welcomed at the station by abbots and leaders of
various Buddhist groups. Upasakas Li Ji-shen, Yen Xia-an and Chen
Zhen-ru took the Master to the Guang-hua Monastery, which
soon proved too small to receive the large crowd of devotees who
came to pay him reverence. He then moved to the Guang-ji
Monastery where he got in touch with officials who were either
natives of Hunan like the Master or old acquaintances in Yunnan
who supported his efforts to protect the Dharma.
Over a hundred delegates from Buddhist organizations all over
the country were present and decided to re-establish the Chinese
Buddhist Association. The Master was asked to be its President
but declined on the grounds of old age and ill health. Master
Yuan-ying was then elected President with Sherab Gyatso and
Zhao Bo-zhu as Vice-presidents. After convening its planning
committee, the Master petitioned the Government to make
regulations for the freedom of religion and the preservation and
maintenance of Buddhist temples and monasteries all over the
country. Above all, he urged them to forbid the further demolition
of temples and monasteries - with the destruction of their statues
and libraries, to stop compelling monks and nuns to return to laylife, and to return to them enough of their land to become selfsupporting by its cultivation.

161

Also called Guan-gong, a well-known general in the Three Kingdoms period who
called on Master Zhi-yi (Zhi-zhe) of the Tian-tai School for instruction, subsequently
vowing to protect the Dharma. He is still regarded as a Dharma-protector by Chinese
Buddhists today, who occasionally invoke his influence when in trouble.

Empty Cloud

199

The petition was approved and the Sangha thus obtained some
sort of security and, in addition, it was agreed that repairs would
be made to the temples, monasteries and holy sites in all
provinces.
On the thirteenth of the eighth month, the Master welcomed the
Ceylonese Buddhist delegation to Guang-ji Monastery on behalf
of the Chinese Buddhist Association. The delegation was headed
by Bhikkhu Dhammaratna who came to present a relic of the
Buddha, a Pali Sutta written on pattra (palm-leaves) and a Bo-tree
sapling. Over two thousand devotees were present at the
reception.
In the ninth month, the abbots and leaders of Buddhist groups
invited the Master to be Abbot of Guang-ji Monastery, but he
declined on the grounds of old age and ill-health.
In the tenth month, the Buddhists of Shanghai invited the Master
to hold a Prayer Meeting for World-Peace and he arrived there on
the twenty-fifth. The meeting began the following day and lasted
for seven weeks, at the end of which over 3,000 Chinese dollars
(or over 70,000 Hong Kong dollars) had been collected in
contributions and offerings to the Master by devotees, but which,
however, he refused to keep for himself. With his approval, the
money was distributed to four holy sites (Pu-tuo Island in
Zhejiang; Wu-tai Shan in Shansi; Mount Emei in Sichuan;) and to
eight great monasteries (Tian-tong, Ayu-Wang, Gong-zong and Qita at Ningbo; the Gao-min at Yangzhou; Ling-yen at Suzhou, plus
the Gu-shan and Ti-zang monasteries at Fuzhou), besides 250
other large and small temples throughout the country.

Empty Cloud

200

Master Xu-yuns Sermon at the Prayer Meeting in Shanghai

on 17 December 1952
This Prayer Meeting for World Peace which began a few days ago
is virtually unique. Today the Dharma-master Wei-fang, Abbot
Miao-zhen and Upasakas Zhao Bo-zhu, Li Si-hao and Fang Cu-hao
have asked me to preach the Dharma. I avail myself of this
occasion to speak of the interrelation between the Chan and Pure
Land Schools so that beginners can understand both. Today is the
first day set for the Pure Land practice, which consists of reciting
the Buddhas name. It was decided that Abbot Miao-zhen should
be the speaker, but my venerable friend has been very modest
and has asked me to take his place.
This saha world in which we live is a bitter sea of suffering from
which all of us want to escape - but to do so, we must rely on the
Buddhadharma. Strictly speaking, Reality as taught by the
Buddhadharma cannot be spoken of, for it is indescribable in
word and speech. Therefore, the Surangama Sutra says: The
language used has no real meaning (in itself).
However, to cope with the great variety of living beings
propensities, countless expedients have been devised to guide
them. In China, the Buddhadharma is divided into the Chan
School, the Teaching School (sutras), the Vinaya School and the
Pure Land and Yogacara Schools. To learned and experienced
practitioners, this division is superfluous because they are already
clear about the Dharma-nature which does not admit
differentiation. But beginners hold conflicting opinions and like to
drive the Dharma into sects and schools which they discriminate
between and thereby greatly reduce the value of the Dharma for
enlightening people.

Empty Cloud

201

We should know that the hua-tou technique162 and the repetition

of the Buddhas name are only expedient methods which are not
the ultimate and are useless to those who have already achieved
their goals by efficient training. Why so? Because they have
realized the absolute state in which movement and stillness are
one, like the moon reflected in a thousand rivers in which it is
bright and clear without obstructions. Obstructions come from
floating clouds in the sky and the mud in water (deluded
thoughts). If there are obstructions, the moon cannot appear in
spite of its brightness and its reflection will not be seen in spite of
the clear water.
If we practitioners of the Dharma understand this truth and are
clear about the self-mind - which is like the bright moon in
autumn and does not wander outside in search of externals but
turns back its light to illumine itself - without giving rise to a single
thought and without any notion of realization, then how can there
be room for different names and terms? It is only because for
countless eons we have been clinging to wrong thoughts, and it is
because of the strong force of habits that the Lord Buddha held
three hundred assemblies during his forty-nine years of teaching.
But the aim of all expedient methods is to cure living beings of
different ailments caused by desire, anger and stupidity and
perverted habits. If we can keep away from all this, how can there
be differences among living beings? Hence, an ancient said:
Though there are many expedients for the purpose
They are identical when returned to the source.163
162

Hua-tou is the mind before it is stirred by a thought. The technique was devised by
enlightened Masters who taught their disciples to concentrate their attention on the
mind for the purpose of stopping all thought to realize singleness of mind for the
perception of their self-nature.
163

Quoted from Manjusris Long Gatha in the Surangama Sutra. (See The Secrets of
Chinese Meditation, page 34, and the Surangama Sutra, pages 143-9).

Empty Cloud

202

The most popular methods in use today are Chan and Pure Land.
But it is regrettable that many members of the Sangha overlook
the rules of discipline without knowing that the Buddhadharma is
based on discipline (sila), meditation (dhyana) and wisdom
(prajna); it is like a tripod which cannot stand if one of its legs is
lacking. This is so important a thing that no students of the
Buddhadharma should disregard it.
The Chan transmission began when, in the assembly on Vulture
Peak, the World-Honored One held up a flower - a gesture which
was acknowledged by Mahakasyapa with a smile. This is called
the sealing of mind by mind and is the Transmission Outside the
Teaching. It is the foundation of the whole Buddhadharma. The
repetition of Amitabhas name, sutra-reading, and concentration
upon mantras are also designed to help us escape from birth and
death.
Some say that Chan is a sudden method while the Pure Land and
Mantrayana are gradual ones; it is so, but this is only a difference
in names and terms because in reality all methods lead to the
same result. Hence the Sixth Patriarch said, The Dharma is
neither instantaneous nor gradual, but mans awakening may be
slow or quick.164
If all methods are good for practice and if you find one which suits
you, practice it; but you should never praise one method and vilify
another, thereby giving rise to discrimination. The most important
thing is sila (discipline) which should be strictly observed.
Nowadays there are corrupt monks who not only disregard the
rules of discipline, but who say that to observe them is also a form
of clinging; such an irresponsible statement is harmful and
dangerous to beginners.

164

See Chan and Zen Teaching, Third Series, Part I, The Altar Sutra.

Empty Cloud

203

The Chan doctrine of the Mind was handed down through

Mahakasyapa and his successors in India and reached China
where it was eventually transmitted to Master Hui-neng, its Sixth
(Chinese) Patriarch. This was the Transmission of the Right
Dharma which then flourished (all over China).
The Vinaya-discipline School began with Upali, who received it
from the Lord Buddha who declared that sila is the teacher of all
living beings in the Dharma-ending-age. After Upagupta,165 it was
divided into five schools (the Dharmagupta, Sarvastivada,
Mahisasaka, Kasyapiya and Vatsuputriya). In China, Dao-xuan (a
celebrated monk of the Tang Dynasty) of Mount Nan studied the
Dharmagupta, wrote a commentary on it and founded the Vinaya
School, becoming its Chinese Patriarch.
The Tian-tai School was founded in China by Hui-wen of the Bei-qi
Dynasty (550-78) after he studied Nagarjunas Madhyamika
Shastra and realized the Mind-ground.
Du-shun (d.640) studied the Avatamsaka Sutra and subsequently
founded the Hua-yan School, which was later called the Xian-shou
School after its Third Patriarch.166
Hui-yuan (d. 416) founded the Pure Land School which was
handed down through its Nine Patriarchs. Its Sixth Patriarch, Yanshou Yong-ming (d. 975) and three succeeding ones, were
enlightened Chan Masters who spread the Pure Land doctrine,
and the two schools (Chan and Pure Land) intermingled like milk
and water. In spite of the division of the Buddhadharma into
different schools, these do not stray from the underlying meaning

165

The Fourth Patriarch of the Chan sect in India. See Chan and Zen Teaching, Second
Series, page. 34
166

Otherwise known as Fa-zang (643-712). He was a prolific commentator on the Huayan.

Empty Cloud

204

revealed by the Buddha when he held a flower aloft. Thus we

realize that Chan and Pure Land are closely related and that the
ancients were painstaking when they taught the Buddhadharma.
The Yogacara (Mi-zong) School was introduced in China by
Vajrabodhi (who arrived there in 619). It was spread by Amogha
(d. 774) and then flourished thanks to the efforts of Chan Master
Yi-xing (672-717).
The above expedient methods of teaching the Buddhadharma are
mutually complementary and should never be categorized as
separate denominations, contrary and hostile to one another, for
this would run counter to the intentions of the Buddhas and
Patriarchs. An ancient said that they are but like yellow leaves
given to children to prevent them from crying.
People who do not understand the real reason for sayings such as
Chao-zhous I do not like hearing the word Buddha, or If I
mistakenly utter the Buddhas name but once, I shall rinse my
mouth out for three days, are unaware of the compassionate
heart he had when teaching his disciples to disengage themselves
from illusory Buddhas and quote him to vilify the Pure Land
method as the concern of ignorant old women. Again, some
people regard the Chan practice as the occupation of heretical
seekers of emptiness. In short, they pretend that they are always
right whereas others are always wrong.
This sort of controversy is endless and not only contradicts the
good intention of the Buddha and Patriarchs in setting up
convenient methods of teaching the Dharma, but it also furnishes
outsiders with a good pretext to criticize and hinder it. The
consequences being so great, I especially draw the attention of
experienced devotees as well as beginners to this unfortunate
state of things so that they can put an end to it. If it is allowed to
continue, it will strangle the Buddhadharma to death.
Empty Cloud

205

We should know that all methods lead to the same result.

Students of Buddhism should read and reread Chan Master
Yongmings works Zong Jin Lu and Wan Shan Tong Gui Ji.167
Students of the Pure Land School should read and understand
well the chapter on Mahasthamas means of perfection in the
Surangama Sutra,168 and so recognize the self-nature Pure Land
by keeping from delusion and turning to the inner reality without
wandering in search of externals.
If we comprehend this truth, we can, while not straying from it,
speak of either Chan or Pure Land, of either East or West, both of
which are reachable, and of either existence or non-existence
which will no longer hinder us. This is the moment when either
form or smell are but the Profound Mean, the Self-natured
Amitabha and the Pure Land which is but Mind, all of which will
be attainable in a place where there are not too many creepers
(i.e., expedient methods which, in Chan terminology, are likened
to creepers which hide the trunk of the tree and should never be
clung to in quest of the latter, or self-nature).
The Surangama Sutra says, Just wipe out all worldly feelings and
passions, beyond which nothing can be interpreted as holy. If we
can do so and thereby cut off all false thoughts, attachments and
habits, we shall be Bodhisattvas, Patriarchs and Buddhas;
otherwise we shall continue to be living beings.
Reciters of the Buddhas name should never cling to that name for
it can become as harmful as poison. We now recite the Buddhas
name because our habits are deeply rooted from time without
167

Both works explain the inter-relationship of all methods of practice and their
common aim, i.e., the realization of Bodhi, despite their classification into different
schools.
168

Otherwise known as Fa-zang (643-712). He was a prolific commentator on the Huayan.

Empty Cloud

206

beginning and our thoughts cannot be easily stopped. So we use

his name as a prop in our striving to wipe out all rising thoughts
until they eventually vanish completely and give way to the pure
Land which will then manifest itself. So why should be seek it from
outside?
Master Xu-yuns Discourse on the 12 Anniversary
of the Death of Dharma-Master Yin-guang, a Saint
of the Pure Land on 21 December 1952.
Today is the twelfth anniversary of the death of the late DharmaMaster Yin-guang, who was reborn in the Western Paradise (of
Amitabha). All of you, his disciples, have gathered in this hall to
celebration the occasion. As when one drinks water and thinks of
its source, so your celebration today is in memory of your fatherly
Master. In Buddhism, a Master is the father of ones Dharmakaya,
so to commemorate the death of ones Master is to have filial
thoughts of him. This filial piety is much deeper than that towards
ones parents. I still remember meeting the Master on Pu-tuo
Island in the twentieth year of Emperor Guang-xu (1894). He had
been asked by Abbot Hua-wen to expound the Sutra of Amitabha
at Qian-se Temple and stayed there for over twenty years to read
the Tripitaka. He isolated himself to practice the Pure Land
method, and although he was an authority on the Buddhist
Sutras, he used only the word Amitabha, which was recited in his
daily practice. He never pretended that, with his deep knowledge
of the sutras, he could slight and dispense with this simple
practice of the Pure Land School.
All expedient methods taught by the Buddha are good for treating
worldly illnesses and the recitation of the Buddhas name is an
agada (medicine) that cures all diseases. However, each of these
methods requires a firm faith, an inflexible resolution and
considerable practice in order to give good results. If you are
Empty Cloud

207

strong in faith, you will achieve the same perfection whether you
concentrate on mantras, practice Chan or repeat the Buddhas
name.
If you are weak in faith and rely on your tiny good roots, little
intelligence and shallow knowledge, or if you memorize a few
Buddhist terms or a few gong-ans and then talk aimlessly, praising
and censuring others, you will only increase your karmaproducing habits and when death closes in, you will follow your
karma to transmigrate again in samsara. Is it not a great pity?
As you commemorate the death of your Master, you should
commemorate his true practice and observance of the Dharma.
He was firm in his practice and kept in step with the ancients. He
understood Mahasthama Bodhisattvas means of perfection,
which consists of concentrating all thoughts upon the Buddha; he
put it into actual practice and thereby realized the state of
samadhi which resulted from his concentration upon Amitabha.
He then spread the Pure Land Dharma for the benefit of living
beings, unflinchingly and without tiring for several decades.
Today, you cannot find another man like him.
A true practitioner always avoids discriminating between self and
others, but concentrates and relies on the Buddha at all times and
in all situations. He firmly holds on to this single thought of the
Buddha, which is intimate and unbroken, until it becomes
effective and causes the manifestation of Amitabhas Pure Land
from which he will enjoy all benefit. In order to realize this, ones
believing mind should be firm and set solely on remembering
Amitabha Buddha. If ones believing mind wavers, nothing can be
achieved.
For instance, if someone says that Chan is better than Pure Land,
you try Chan and stop reciting the Buddhas name; then if others
praise the Teaching School, you read the sutras and drop Chan
Empty Cloud

208

meditation; or if you fail in your studies of the teachings, you

concentrate upon mantras instead. If you practice the
Buddhadharma in this way, you will be confused and achieve no
result. Instead of blaming yourself for this ineffectual practice,
you will accuse the Buddha of deceiving living beings; by so doing,
you will slander the Buddha and vilify the Dharma, thereby
creating an unintermittently (Avici) hellish karma.
Therefore, I urge all of you to have faith in the profitable practice
of the Pure Land School and to follow the example set by your
late Master, whose motto was, Only sincere recitation of the
Buddhas name, to develop an inflexible resolution, to develop a
bold mind, and to regard the Pure Land as the sole concern of
your life.
Chan and Pure Land seem to be two different methods as seen by
beginners, but are really one to experienced practitioners. The
hua-tou technique in Chan meditation, which puts an end to the
stream of birth and death, also requires a firm believing mind to
be effective. If the hua-tou is not firmly held, Chan practice will
fail. If the believing mind is strong, and if the hua-tou is firmly
held, the practitioner will be mindless of even eating and drinking,
and is training will take effect. When sense-organs disengage from
sense data, his attainment will be similar to that achieved by a
reciter of the Buddhas name when his training becomes effective
and when the Pure Land manifests in front of him. In this state,
noumemon and phenomenon intermingle, Mind and Buddha are
not a duality and both are in the state of suchness which is
absolute and free from all contraries and relativities. Then what
difference is there between Chan and Pure Land?
Since you are all adherents of the Pure Land School, I hope you
will rely on the Buddhas name as your support in your lifetime
and that you will truly and sincerely recite it without interruption.
Empty Cloud

209

Master Xu-yun on Mount Yun-ju, Jiangxi Province, 1959.

Yun-ju was the site of the Zhen-ru Monastery, the last to be
restored in his lifetime. Xu-yun was 120 when this picture was
taken.

Empty Cloud

210

CHAPTER FOURTEEN

AT THE YO FO & ZHEN RU

MONASTERIES
XU-YUNS 114TH YEAR
(1953/54)

At the end of the Prayer Meeting, as the Master intended to leave

Shanghai, monks and lay devotees invited him to hold a week of
Chan meditation to revive the Chan tradition at the Temple of the
Jade Buddha (Yu Fu Monastery) where there was a large
meditation hall. Headed by Abbot Wei-fang, a delegation which
consisted of Upasakas Jian Yu-jie, Li-Si-hao and other well-known
devotees, called on the master, who accepted their request. The
meditation began on 22 February 1953, and when it ended, they
asked him to continue for another week. At both meetings, the
Master delivered sermons which were duly recorded.169

169

See Chan and Zen Teaching, First Series, pages 49-109.

Empty Cloud

211

Daily Lectures at a Chan Week

given at the Jade Buddha Monastery, Shanghai, in 1953
(from the Xu Yun He Shang Nian Pu)
THE FIRST WEEK
The First Day
The Venerable Wei-fang, Abbot of this monastery, is very
compassionate indeed, and the chief monks are also earnest in
their efforts to spread the Dharma. In addition, all the laymen
(upasakas) here are keen in their studies of the truth and have
come to sit in meditation during this Chan week. All have asked
me to preside over the meeting and this is really an unsurpassable
co-operating cause. However, for the last few years I have been
ill, and am therefore unable to give long lectures.
The World-Honored One spent over forty years in expounding the
Dharma, exoterically and esoterically, and his teaching is found in
the twelve divisions170 of the Mahayana canon in the Tripitaka. If I
am asked to give lectures, the most I can do is to pick up words
already spoken by the Buddha and Masters.
As for the Dharma of our sect, when the Buddha ascended to his
seat for the last time, he held up and showed to the assembly a
golden flower of sandalwood, offered to him by the king of the
eighteen Brahmalokas (Mahabrahma Devaraja). All men and gods
(devas) who were present did not understand the Buddhas

170

The 12 divisions of the Mahayana canon are: 91) sutra - the Buddhas sermons; (2)
geya - metrical pieces; (3) gatha - poems or chants; (4) nidana - sutras written by
request or in answer to a query, because certain precepts were violated and because of
certain events; (5) itivrttaka - narratives; (6) jataka - stories of former lives of Buddha;
(7) adbhuta-dharma - miracles; (8) avadana - parables, metaphors, stories, illustrations;
(9) upadesa - discourses and discussions by question and answer; (10) udana impromptu or unsolicited addresses; (11) vaipulya - expanded sutras; (12) vyakarana prophecies.

Empty Cloud

212

meaning. Only Mahakasyapa acknowledged it with a broad smile.

Thereupon the World-Honored One declared to him: I have the
treasure of the correct Dharma eye, Nirvanas wonderful mind
and the formless reality which I now transmit to you. This was the
transmission outside of teaching, which did not make use of
scriptures and was the unsurpassed Dharma door of direct
realization.
Those who came afterwards got confused about it and wrongly
called it Chan (Dhyana in Sanskrit and Zen in Japanese). We
should know that over twenty kinds of Chan are enumerated in
the Mahaprajna-paramita Sutra, but none of them is the final
one.
The Chan of our sect does not set up progressive stages and is,
therefore, the unsurpassed one. Its aim is the direct realization
leading to the perception of the self-nature and attainment of
Buddhahood. Therefore, it has nothing to do with the sitting or
not sitting in meditation during a Chan week. However, on
account of living beings dull roots and due to their numerous
false thoughts, ancient masters devised expediencies to guide
them. Since the time of Mahakasyapa up to now, there have been
sixty to seventy generations. In the Tang and Song Dynasties (6191278), the Chan sect spread to every part of the country and how
it prospered at the time! At present, it has reached the bottom of
its decadence and only those monasteries like Jin-shan, Gao-min
and Bao-guan, can still manage to present some appearance. This
is why men of outstanding ability are now so rarely found and
even the holding of Chan weeks has only a name but lacks its
spirit.

Empty Cloud

213

When the Seventh Ancestor171 Xing-si of Qing-yuan Mountain

asked the Sixth Patriarch: What should one do in order not to fall
into the progressive stages?,172 the Patriarch asked: What did
you practice of late? Xing-si replied: I did not even practice the
Noble Truths.173 The Patriarch asked: Then falling into what
progressive stages?, Xing-si replied: Even the Noble Truths are
not practiced, where are the progressive stages? The Sixth
Patriarch had a high opinion of Xing-si.
Because of our inferior roots, the great Masters were obliged to
use expediencies and to instruct their followers to hold and
examine into a sentence called hua-tou. As Buddhists of the Pure
Land School who used to repeat the Buddhas name in their
practice were numerous, the great Masters instructed them to
hold and examine into the hua-tou: Who is the repeater of the
Buddhas name? Nowadays, this expedient is adopted in Chan
training all over the country. However, many are not clear about it
and merely repeat without interruption the sentence: Who is the
repeater of the Buddhas name? Thus they are repeaters of the
hua-tou, and are not investigators of the hua-tous meaning. To
investigate is to inquire into. For this reason, the four Chinese
characters zhao gu hua-tou are prominently exhibited in all Chan
Halls. Zhao is to turn inward the light, and gu is to care for. These
(two characters together) mean to turn inward the light on the
self-nature. This is to turn inward our minds which are prone to
wander outside, and this is called investigation of the hua-tou.
171

Xing-si inherited the Dharma from the Sixth Patriarch and was called the Seventh
Ancestor because his two Dharma-descendants Dong-shan and Cao-shan founded the
Cao-dong sect, which was one of the five Chan sects in China.
172

Of the method of gradual enlightenment which took many eons to enable an

adherent to attain the Buddha-stage.
173

The Four Noble Truths are: misery; the accumulation of misery, caused by passions;
the extinction of passions, being possible; and the doctrine of the Path leading to
extinction of passions.

Empty Cloud

214

Who is the repeater of the Buddhas name? is a sentence. Before

this sentence is uttered, it is called hua-tou (lit. sentences head).
As soon as it is uttered it becomes the sentences tail (hua-wei). In
our inquiry into the hua-tou, this word who should be examined:
What is it before it arises? For instance, I am repeating the
Buddhas name? I reply: It is I. The questioner asks again: If you
are the repeater of the Buddhas name, why dont you repeat it
when you sleep? If you repeat it with your mind, why dont you
repeat it after your death? This question will cause a doubt to
arise in your minds and it is here that we should inquire into this
doubt. We should endeavor to know where this Who comes
from and what it looks like. Our minute examination should be
turned inward and this is also called the turning inward of the
hearing to hear the self-nature.
When offering incense and circumambulating in the hall, ones
neck should touch the back of the wide collar of the robe, ones
feet should follow closely the preceding walker, ones mind
should be set at rest, and one should not look to the right or to
the left. With a single mind, the hua-tou should be well cared for.
When sitting in meditation, the chest should be pushed forward.
The prana (vital energy) should neither be brought upward nor
pressed down, and should be left in its natural condition.
However, the six sense organs should be brought under control,
and all thoughts should be brought to an end. Only the hua-tou
should be gripped and the grip should never loosen. The hua-tou
should not be coarse for it will float up and cannot be brought
down. Neither should it be fine, for it will become blurred with
the resultant fall into the void. In both cases, no result can be
achieved.
If the hua-tou is properly looked after, the training will become
easier and all former habits will be brought automatically to an
Empty Cloud

215

end. A beginner will not find it easy to hold the hua-tou well in his
mind, but he should not worry about it. He should neither hope
for awakening nor seek wisdom, for the purpose of this sitting in
meditation in the Chan week is already the attainment of
awakening and wisdom. If he develops a mind in pursuit of these
ends, he puts another head upon his own head.174
Now we know that we should give rise only to a sentence called
hua-tou which we should care for. If thoughts arise, let them rise,
and if we disregard them they will vanish. This is why it is said:
One should not be afraid of rising thoughts but only of the delay
in being aware of them. If thoughts arise, let our awareness of
them nail the hua-tou to them. If the hua-tou escapes from our
grip, we should immediately bring it back again.
The first sitting in meditation can be likened to a battle against
rising thoughts. Gradually the hua-tou will be well gripped and it
will be easy to hold it uninterruptedly during the whole time an
incense stick takes to burn.175 We can expect good results when it
does not escape from our grip any more.
The foregoing are only empty words; now let us exert our efforts
in the training.
The Second Day
To sit in meditation during a Chan week is the best method which
sets a time limit for realizing the truth by personal experience.
This method was not used in ancient times, for the ancients had
sharp roots (and did not require it). It has gradually been put into
use since the Song Dynasty (fell in 1278). In the Qing Dynasty
(1622-1910), it was brought into vogue and the Emperor Yong
174

A Chan term which means an unwanted things which hinders self-realization.

175

Usually one hour. The longer sticks take an hour and a half to burn.

Empty Cloud

216

Cheng used to hold frequent Chan weeks in the Imperial Palace.

He entertained the highest regard for the Sect and his attainment
of Chan samadhi was excellent. Over ten persons realized the
truth under the imperial auspices and Master Tian Hui-che of the
Gao-min Monastery at Yangzhou attained enlightenment during
these meetings in the Palace. The emperor also revised the
improved for observance the rules and regulations of the Sect,
which flourished and produced so many men of ability. The strict
observance or rules and regulations is therefore, of paramount
importance.
This method of setting a time-limit for personal experience of the
truth is likened to a scholars examination. The candidates sit for it
and write their compositions according to the subjects, for each of
which a time-limit is set. The subject of our Chan week is Chan
meditation. For this reason, this hall is called the Chan Hall. Chan
is dhyana in Sanskrit and means unperturbed abstraction. There
are various kinds of Chan, such as the Mahayana and Hinayana
Chans, the material and immaterial Chans, the Sravakas and the
Heretics Chan. Ours is the unsurpassed Chan. If one succeeds in
seeing through the doubt (mentioned yesterday) and sitting on
and cracking the life-root,176 one will be similar to the Tathagata.
For this reason, a Chan Hall is also called a Buddhas selecting
place. It is called a Prajna Hall. The Dharma taught in this hall is
the Wu Wei Dharma.177 Wu Wei means not doing. In other
words, not a single thing can be gained and not a single thing can

176

Life root - a root or basis for life, or reincarnation, the nexus of Hinayana between
two life-periods, accepted by Mahayana as nominal but not real. The Chinese idiom to
sit on and to crack is equivalent to the Western term to break up.
177

Wu Wei. Asamkrta in Sanskrit - anything not subject to cause, condition or

dependence; out of time, external inactive, supramundane.

Empty Cloud

217

be done. If there be doing (samskrta),178 it will produce birth and

death. If there is gain, there will be loss. For this reason, the sutra
says: There are only words and expressions which have no real
meaning. The recitation of sutras and the holding of confessional
services pertain to doing (samskrta) and are only expediencies
used in the teaching school.
As to our Sect, its teaching consists in the direct self-cognizance
for which words and expressions have no room. Formerly a
student called on the old Master Nan-quan and asked him: What
is Dao? Nan-quan replied: The ordinary mind179 is the truth.
Every day we wear robes and eat rice; we go out to work and
return to rest; all our actions are performed according to the
truth.180 It is because we bind ourselves in every situation that we
fail to realize that the self-mind is Buddha.
When Chan-Master Fa-chang of Da-mei Mountain called for the
first time on Ma-zu, he asked the latter: What is Buddha? Ma-zu
replied: Mind is Buddha. Thereupon Da-mei181 was completely
enlightened. He left Ma-zu and proceeded to the Si-ming district,
where he lived in a hermitage formerly belonging to Mei Zu-zhen.
In the Zhen-yuan reign (785-804) of the Tang Dynasty, a monk
who was a disciple of Yan-guan and went to the mountain to
collect branches of trees for making staffs, lost his way and
arrived at the hut. He asked Da-mei: How long have you stayed
178

Samskrta. Yu Wei in Chinese active, creative, productive, functioning, causative,

phenomenal, the process resulting from the laws of karma.
179

Ordinary mind - undiscriminating mind.

180

Without discrimination - the acts of wearing clothes and eating and all our activities
are nothing but the functions of the self-nature; and One reality is all reality. On the
other hand, if the mind discriminates when one wears ones robe or takes ones meal,
everything around one will be the phenomenal.
181

Da-mei. In deference to him, the Master was called after the name of the mountain
where he stayed.

Empty Cloud

218

here? Da-mei replied: I see only four mountains which are blue
and yellow.182 The monk said: Please show me the mountain
track so that I can get out of here. Da-mei replied: Follow the
stream.183
Upon his return the monk reported what he saw in the mountain
to Yan-guan, who said: I once saw a monk in Jiangxi province but I
have had no news of him since. It is not that monk?
Then Yan-guan sent the monk to the mountain to invite Da-mei to
come to his place. In reply, Da-mei sent the following poem:
A withered log in the cold forest
Does not change heart for several springs,
The woodcutter will not look at it.
How can a stranger hunt it?
A lotus pond yields boundless store of clothing:
More fir cones drop from pines than you can eat.
When worldly men discover where you live
You move your thatched hut far into the hills.184
Ma-zu heard of Da-meis stay on the mountain and sent a monk to
ask him this question: What did you obtain when you called on
the great Master Ma-zu and what prompted you to stay here?
Da-mei replied: The great Master told me that mind was Buddha
and that is why I came to stay here. The monk said: The great
Masters Buddhadharma is different now. Da-mei asked: What is
182

The mountains are immutable and symbolize the unchanging self-nature, whereas
their colors (blue and yellow) change and symbolize appearance - i.e., the phenomenal.
The reply meant that his self-nature was the same and beyond time.
183

If your mind wanders outside, it will follow the stream of birth and death.

184

When the mind is free from passions, it is like a withered log which is indifferent to
its surroundings and does not grow any more in spite of the spring, the season of the
year in which trees begin to grow after lying dormant all winter. A mind free from
delusion remains unchanged and indifferent to all changes in its surroundings and to
those who hunt after it.

Empty Cloud

219

it now? The monk replied: He says it is neither mind nor

Buddha.185 Da-mei said: The old man is causing confusion in the
minds of others and all this will have no end. Let him say that it is
neither mind nor Buddha. As far as I am concerned, Mind is
Buddha.
When the monk returned and reported the above dialogue to Mazu, the latter said: The plum is now ripe.186
This shows how the ancients were competent and concise.
Because of our inferior roots and perverted thinking, the Masters
taught us to hold a hua-tou in our minds and they were obliged to
use this expedient. Master Yong-jia said: After the elimination of
the ego and Dharma, the attainment of reality will destroy the
Avici hell in a moment (ksana). If I tell a lie to deceive living
beings, I will consent to fall into the hell where the tongue is
pulled out (as punishment for my verbal sin).187
Master Yuan-miao of Gao-feng said: Chan training is like throwing
into a deep pond a tile which sinks to the bottom. When we hold
a hua-tou, we must look into it until we reach its bottom and
crack it. Master Yuan-miao also swore: If someone holding a
hua-tou without giving rise to a second thought, fails to realize the
truth, I will be ready to fall into the hell where the tongue is
pulled out. The sole reason why we do not succeed in our
practice is because our faith in the hua-tou is not deep enough
and because we do not put an end to our wrong thinking. If we
185

Because his disciples clung to his saying: Mind is Buddha, Ma-zu said to them, It is
neither mind nor Buddha so that they ceased to cling, which was the cause of their
delusion.
186

Da-mei means Big Plum; Ma-zu confirmed that Master Da-mei was ripe - i.e.,
enlightened.
187

Quotation from Yong-jias Song of Enlightenment. Avici is the last and deepest of
the eight hot hells, where sinners suffer, die and are instantly reborn to suffering,
without interruption. Ksana is the shortest measure of time, as kalpa is the longest.

Empty Cloud

220

are firmly determined to escape from the round of births and

deaths, a sentence of the hua-tou will never escape from our grip.
Master Gui-shan said: If in every reincarnation we can hold it
firmly without backsliding, the Buddha stage can be expected.
All beginners are inclined to give rise to all kinds of false thoughts;
they have a pain in the legs and do not know how to undergo the
training. The truth is that they should be firm in their
determination to escape from the round of births and deaths.
They should stick to the hua-tou and no matter whether they
walk, stand, sit or lie, they should grasp it. From morning to
evening, they should look into the word Who until it becomes as
clear as the autumn moon reflected in a limpid pool. It should be
clearly and closely inquired into and should be neither blurred nor
unsteady. If this can be achieved, why worry about the Buddha
stage which seems unattainable?
If the hua-tou becomes blurred, you can open your eyes wide and
raise your chest gently; this will raise your spirits. At the same
time, it should not be held too loosely, nor should it be too fine,
because if it is too fine, it will cause a fall into emptiness and
dullness. If you fall into emptiness, you will perceive only stillness
and will experience liveliness. At this moment, the hua-tou should
not be allowed to escape from your grip so that you can take a
step forward after you have reached the top of the pole.188
Otherwise, you will fall into dull emptiness and will never attain
the ultimate.

188

The instant one perceives only stillness and experiences liveliness is called in Chan
parlance reaching the top of a hundred-foot pole. All Masters advised their disciples
not to abide in this state, which was not real. Master Han-shan composed The Song of
the Board-bearer to warn his followers against silent immersion in stagnant water.
This state is called life and is the fourth of the four signs (laksana) mentioned in the
Diamond Sutra.

Empty Cloud

221

If it is loosely gripped, you will be easily assailed by false thoughts.

If false thoughts arise, they will be difficult to suppress.
Therefore, coarseness should be tempered with fineness and
fineness with coarseness to succeed in the training and to realize
the sameness of the mutable and immutable.
Formerly I was at Jin-shan and other monasteries, and when the
Karmadana189 received the incense sticks which he had ordered
previously, his two feet ran190 with great speed as if he flew in the
air, and the monks who followed him were also good runners. As
soon as the signal was given, all of them looked like automata.
Thus, how could wrong thoughts arise in their minds? At present,
although we also walk after sitting in meditation, what a great
difference there is between then and now!
When you sit in meditation, you should not push up the hua-tou,
for this will cause its dimness. You should not hold it in your chest,
for it causes pain in the chest. Neither should you press it down,
for it will expand the belly and will cause your fall into the realm
of the five aggregates (skandhas)191 resulting in all kinds of defect.
With serenity and self-possession, only the word who should be
looked into with the same care with which a hen sits on her egg
and a cat pounces on a mouse. When the hua-tou is efficiently
held, the life-root will automatically be cut off.

189

Karmadana - the duty-distributor, second in command of a monastery.

190

After a meditation, the monks used to march quickly in single file to relax their legs,
preceded by the Karmadana and followed by the Abbot.
191

Realm of five skandhas - the present world as the state of the five aggregates. The
best place in which to hold the hua-tou is between the pit of the stomach and the navel.
A meditator may have all kinds of visions before his attainment of enlightenment, and
these visions belong to the realm of the five skandhas, i.e., are creations of his mind. His
master would instruct him to remain indifferent, neither to accept or reject these
visions which will disappear before the meditator makes further progress in the right
direction.

Empty Cloud

222

This method is obviously not an easy one for beginners, but you
must exert yourselves unceasingly. Now I give you an example.
Self-cultivation is likened to making fire with a piece of flint. We
must know the method of producing a fire; and if we do not know
it, we will never light a fire even if we break the flint in pieces. The
method consists in using a bit of tinder and a steel. The tinder is
held under the flint and the steel strikes the upper part of the flint
so as to direct the spark to the tinder which will catch it. This is
the only method of starting a fire with a flint.
Although we know quite well that Mind is Buddha, we are still
unable to accept this as a fact. For this reason, a sentence of the
hua-tou has been used as the fire-starting-steel. It was just the
same when formerly the World-Honored One became thoroughly
enlightened after gazing at the stars at night. We are not clear
about the self-nature because we do not know how to start a fire.
Our fundamental self-nature and the Buddha do not differ from
each other. It is only because of our perverted thinking that we
are still not liberated. So the Buddha is still Buddha and we are
still ourselves. Now as we know the method, if we could inquire
into it, it would indeed be an unsurpassed, co-operating cause! I
hope that everyone here will, by exerting himself, take a step
forward from the top of a hundred-foot pole and will be elected
Buddha in this hall so that he can pay the debt of gratitude he
owes to the Buddha high above and deliver living beings here
below. If the Buddhadharma does not produce men of ability, it is
because no one is willing to exert himself. Our heart is full of
sadness when we talk about this situation. If we really have deep
faith in the words uttered under oath by Masters Yong-jia and
Yuan-miao, we are sure we will also realize the truth. Now is the
time to exert yourselves!

Empty Cloud

223

The Third Day

Time passes quickly indeed; we have only just opened this Chan
week and it is already the third day. Those who have efficiently
held the hua-tou in their minds have been able to clear up their
passions and wrong thoughts; they can now go straight home.192
For this reason, an ancient Master said:
Self-cultivation has no other method;
It requires but knowledge of the way.
If the way only can be known,
Birth and death at once will end.
One way consists in laying down our baggage193 and our home is
very near. The Sixth Patriarch said: If the preceding thought does
not arise, it is mind; if the following thought does not end, it is
Buddha.194
Fundamentally, our four elements are void and the five
aggregates (skandhas) are non-existent. It is only because of our
wrong thoughts which grasp everything that we like the illusion of
the impermanent world and are thereby held in bondage.
Consequently, we are unable to perceive the voidness of the four
elements and to realize the non-existence of birth and death.
However, if in a single thought we can have an experience of that
which is not born, there will be no need for those Dharma doors
expounded by Sakyamuni Buddha. If so, can it still be said that
birth and death cannot be brought to an end? On that account,
the brightness of our Sects Dharma really illumines the boundless
space in the ten directions.
192

To go straight home. A Chan idiom meaning the return to the self-nature - i.e.,
realization of the real. Home is our self-natured Buddha.
193

Baggage - our body, mind and the seeming objects of attachment which we hold
dear.
194

That which has no birth and death - i.e., the eternal self-nature.

Empty Cloud

224

Master De-shan was a native of Jianzhou town in Sichuan. His lay

surname was Zhou. He left home at the age of 20. After being fully
ordained, he studied the Vinaya-pitaka195 which he mastered. He
was well-versed in the teaching of the noumenal and phenomenal
as expounded in the sutras. He used to teach the Diamond Prajna
and was called Diamond Zhou.
Said he to his schoolmates:
When a hair swallows the ocean196
The nature-ocean197 loses naught.
To hit a needles point with mustard seed
Shakes not the needles point.198
Of saiksa and asaiksa199
I know and I alone.
When he heard that the Chan Sect was flourishing in the South,
he could not keep his temper and said: All who leave home take a
thousand eons to learn the Buddhas respect-inspiring
deportment200 and ten thousand eons to study the Buddhas fine
deeds; in spite of this they are still unable to attain Buddhahood.
195

Vinaya-pitaka. One of the three divisions of the Canon or Tripitaka. It emphasizes the
discipline. The other two divisions are sutras (sermons) and shastras (treatises).
196

The two forms of Karma resulting from ones past are: 91) the resultant person,
symbolized by a hair, and (2) the dependent condition or environment, e.g., country,
family, possessions, etc., symbolized by the ocean. These two forms being illusory only,
they penetrate each other without changing the self-nature, or the nature-ocean (see
footnote 65) which is beyond time and space.
197

Nature-ocean. The ocean of the Bhutatathata - the all-containing, immaterial nature

of the Dharmakaya.
198

The appearance of a Buddha is as rare as the hitting of a needles point with a fine
mustard seed thrown from a devaloka. Even an accurate hit does not move the
immutable needles point.
199

Saiksa, need of study; asaiksa - no longer learning, beyond study, the state of
arhatship, the fourth of the sravaka stages; the preceding three stages requiring study.
When the arhat is free from all illusion, he has nothing more to study.
200

Dignity in walking, standing, sitting and lying.

Empty Cloud

225

How can those demons in the south dare to say that the direct
indication of the mind leads to the perception of the self-nature
and attainment of Buddhahood? I must go to the south, sweep
away their den and destroy their race to repay the debt of
gratitude I owe the Buddha.
He left Sichuan province with Qing-longs Commentary201 on his
shoulders. When he reached Li-yang, he saw an old woman selling
dian-xin (lit. mind-refreshment)202 on the roadside. He halted, laid
down his load and intended to buy some pastries to refresh his
mind. The old woman pointed at the load and asked him: What is
this literature? De-shan replied: Qing-longs Commentary. The
old woman asked: Commentary on what sutra? De-shan replied:
On the Diamond Sutra. The old woman said: I have a question
to ask you; if you can answer it, I will offer you mind refreshment.
If you cannot reply, please go away. The Diamond Sutra says: The
past, present and future mind cannot be found. What do you
want to refresh?
De-shan remained speechless. He left the place and went to the
Dragon Pond (Long-tan) Monastery. He entered the Dharma Hall
and said: I have long desired to see the Dragon Pond, but as I
arrive here, neither is the pond seen nor does the dragon appear.
Hearing this, Master Long-tan came out and said: You have really
arrived at the Dragon Pond.203 De-shan remained speechless; he
then made up his mind to stay at the monastery.

201

A commentary on the Diamond Sutra by Dao-yin of the Qing-long Monastery.

202

Dian-xin - pastry, snack, refreshment to keep up ones spirits.

203

Long-tan was an Enlightened Master. The sentence: You have really arrived at the
Dragon Pond means: You have really attained the state of Long-tan or enlightenment
for the real is invisible and does not appear before the eyes of the unenlightened. Deshan did not understand its meaning and remained speechless. This was the second
time he remained speechless, the first being when the old woman asked him about the

Empty Cloud

226

One night, while he was standing as an attendant by Long-tan, the

latter said to him: It is late now, why dont you go back to your
quarters? After wishing his master good night, he withdrew but
returned and said: It is very dark outside. Long-tan lit a papertorch and handed it to him. When De-shan was about to take the
torch, Long-tan blew out the light.204
Thereupon De-shan was completely enlightened and made his
obeisance to the Master to thank him. De-shan asked him: What
have you seen? De-shan replied: In future, I will entertain no
more doubt about the tips of the tongues of the old monks all
over the country.205
The following day, Long-tan ascended to his seat and said to the
assembly: There is a fellow whose teeth are like sword-leaf trees
and whose mouth is like a blood bath.206 He receives a stroke of

past, present and future mind. He was still unenlightened but became later an eminent
Chan Master after his awakening.
204

Long-tan was an eminent Master and knew the moment was ripe to enlighten Deshan. The latter perceived the Masters self-nature through its function which blew out
the torch. At the same time, De-shan perceived also that which saw the torch blown
out - i.e., his own nature.
205

Old monks all over the country: a Chinese idiom referring to eminent Chan Masters
who were intransigent and exacting when teaching and guiding their disciples. Readers
may learn about these masters by studying their sayings, which seem ambiguous but are
full of deep meaning.
206

A fellow who was awe-inspiring like the two hells where there are hills of swords or
sword-leaf trees and blood baths as punishments for sinners. Long-tan foretold the
severity with which De-shan would receive, teach and train his disciples. Those wishing
to familiarize themselves with these awe-inspiring things should read Dr. W.Y. EvansWentzs The Tibetan Book of the Dead (Oxford University Press).

Empty Cloud

227

the staff but does not turn his head.207 Later, he will set up my
doctrine on the top of a solitary peak.208
In front of the Dharma Hall, De-shan laid on the ground all the
sheets of the Qing-long Commentary in a heap, and raising a torch
said: An exhaustive discussion of the abstruse is like a hair placed
in the great void and the exertion to the full of all human
capabilities is like a drop of water poured into the great ocean.
Then he burned the manuscript. He bade farewell to his master
and left the monastery.
He went straight to the Gui-shan Monastery and, carrying his
baggage under his arm, he entered the Dharma Hall which he
crossed from its east to its west side and then from its west to its
east side. He looked at the Abbot (Master Gui-shan) and said:
Anything? Anything? Gui-shan was sitting in the hall but paid no
attention to the visitor. De-shan said: Nothing, nothing, and left
the hall.209
When he reached the front door of the monastery, he said to
himself: Be that as it may, I should not be so careless. Then, he
turned back and again entered the hall in full ceremony. As he
crossed its threshold, he took out and raised his cloth rug
(nisidana),210 calling: Venerable Upadhyaya!211 As Gui-shan was

207

Chan Masters frequently used their staffs to strike their disciples to provoke their
awakening. The stroke of the staff here referred to De-shan enlightenment after seeing
the torch blown out by his master. De-shan did not turn his head, because he was really
enlightened and did not have any more doubt about his self-nature.
208

Will be an outstanding Chan Master.

209

This walk from east to west and then form west to east meant the coming and
going which were non-existent in the Dharmadhatu wherein the Dharmakaya
remained immutable and unchanging. De-shans question: Anything? Anything? and
the reply: Nothing, Nothing served to emphasize the nothingness in space.
210

Nisidana - a cloth for sitting on.

211

Upadhyaya - a general term for a monk.

Empty Cloud

228

about to pick up a dust-whisk,212 De-shan shouted213 and left the

hall.214
That evening, Gui-shan asked the leader of the assembly: Is the
newcomer still here? The leader replied: When he left the hall,
he turned his back to it, put on his straw sandals and went away.
Gui-shan said: That man will later go to some lonely peak where
he will erect a thatched hut; he will scold Buddhas and curse
Patriarchs.215
De-shan stayed thirty years at Li-yang. During the persecution of
Buddhists by the Emperor Wu-zong (841-8) of the Tang Dynasty,
the Master took refuge in a stone hut on the Du-fou mountain (in
847). At the beginning of Da-zhongs reign, Prefect Xie-ting Wang
of Wu Ling restored the veneration of De-shan Monastery and
named it Ge-de Hall. He was looking for a man of outstanding
ability to take charge of the monastery when he heard of the
Masters reputation. In spite of several invitations, De-shan
refused to descend the (Du-fou) mountain. Finally, the prefect

212

The duster used by the ancients consisted of long horse hairs attached to the end of
its handle. It was used to reveal the function of the self-nature.
213

The shout was to reveal that which uttered it - i.e., the self-nature.

214

De-shan took out and raised his nisidana, calling: Venerable Upadhyaya to show the
function of that which took out and raised the nisidana and called Gui-shan. When the
latter was about to take the duster to test the visitors enlightenment, De-shan shouted
just to indicate the presence of the substance of that which called on the host. De-shan
left the hall and went away to show the return of function to the substance. Thus Guishans enlightenment was complete, because both function and substance, or prajna
and samadhi were on a level. Therefore, he did not require any further instruction and
any test of his attainment would be superfluous. For this reason, Gui-shan praised the
visitor, saying: That man will later go to some solitary peak . . . will scold Buddhas and
curse Patriarchs.
215

De-shan would scold unreal Buddhas and curse unreal Patriarchs who existed only
in the impure minds of deluded disciples, for the latters conditioned and discriminating
minds could create only impure Buddhas and impure Patriarchs. De-shans teaching was
based only on the absolute prajna which had no room for worldly feelings and
discerning, the cause of birth and death.

Empty Cloud

229

devised a stratagem and sent his men falsely to accuse him of

smuggling tea and salt in defiance of the law. When the Master
was brought to the prefecture, the Prefect paid obeisance to him
and insistently invited him to take charge of the Chan Hall where
De-shan eventually spread widely the Sects teaching.
Later, people talked about De-shans shouting and Lin-jis216
caning. If we can discipline ourselves like these two Masters, why
should we be unable to put an end to birth and death? After Deshan, came Yan-tou and Xue-feng. After Xue-feng, came Yun-men
and Fa-yan217 and also State Master De-shao and ancestor Yanshou of the Yong-Ming (monastery). They were all produced by
(De-shans) staff.
During the past success dynasties, the Sect was kept going by
great ancestors and Masters. You are here to hold a Chan week
and you understand very well this unsurpassed doctrine which
will enable us without difficulty to attain direct self-cognizance
and liberation from birth and death. However, if you trifle with it
and do not train seriously, or if from morning to evening you like
to behold the demon in the bright shadow or to make your plans
inside the den of words and expressions, you will never escape
from birth and death.218 Now, all of you, please exert yourselves
diligently.
The Fourth Day
This is the fourth day of our Chan week. You have exerted
yourselves in your training; some of you have composed poems

216

Lin-ji was the founder of the Lin-ji Sect, one of the five Chan Sects of China.

217

Yun-men and Fa-yan were respective founders of the Yun-men and Fa-yan Sects, two
of the five Chan Sects in China.
218

If while sitting in meditation one only takes delight in false visions or in the wrong
interpretation of sutras and sayings, one will never attain the real.

Empty Cloud

230

and gathas and have presented them to me for verification. This

is not an easy thing, but those of you who have made efforts in
this manner must have forgotten my two previous lectures.
Yesterday evening, I said:
Self-cultivation has no other method;
It requires but knowledge of the way.
We are here to inquire into the hua-tou which is the way we
should follow. Our purpose is to be clear about birth and death
and to attain Buddhahood. In order to be clear about birth and
death, we must have recourse to this hua-tou which should be
used as the Vajra Kings219 precious sword to cut down demons if
demons come, and Buddhas if Buddhas come,220 so that no
feelings will remain and not a single thing (Dharma) can be set up.
In such a manner, where could there have been wrong thinking
about writing poems and gathas and seeing such states as
voidness and brightness?221 If you made your efforts so wrongly, I
really do not know where your hua-tou went. Experienced Chan
monks do not require further talks about this, but beginners
should be very careful.
As I was apprehensive that you might not know how to undergo
your training, I talked during the last two days about the purpose
of sitting in meditation in a Chan week, the worthiness of this
method devised by our Sect and the way of making efforts. Our
method consists in concentrating pointedly on a hua-tou which
should not be interrupted by day or night in the same way as
running water. It should be spirited and clear and should never be
219

The strongest or sharpest precious sword.

220

i.e., false visions of demons and Buddhas in ones meditation.

221

Beginners usually see the voidness and brightness as soon as all thoughts are
discarded. Although these visions indicate some progress in the training, they should
not be taken as achievements. The meditator should remain indifferent to them, as they
are only the creation of the deluded mind and should hold firm the hua-tou.

Empty Cloud

231

blurred. It should be clearly and constantly cognizable. All worldly

feelings and holy interpretations should be cut down by it. An
ancient Master said:
Study the truth as you would defend a citadel
Which, when besieged, at all costs must be held.
If intense cold strikes not to the bone,
How can plum blossom fragrant be?
These four lines came from Master Huang-bo and have two
meanings. The first two illustrate those who undergo the Chan
training and who should hold firm the hua-tou in the same
manner as the defense of a citadel which no foe must be allowed
to enter. This is the unyielding defense of the citadel. Each of us
has a mind which is the eighth consciousness (vijnana), as well as
the seventh, sixth and the first five consciousnesses. The first five
are the five thieves of the eye, ear, nose, tongue and body. The
sixth consciousness if the thief of mind (manas). The seventh is
the deceptive consciousness (klista-mano-vijnana) which from
morning to evening grasps the eighth consciousness, subject and
mistakes it for an ego. It incites the sixth to lead the first five
consciousnesses to seek external objects such as form, sound,
smell, taste and touch. Being constantly deceived and tied, the
eighth consciousness-mind is held in bondage without being able
to free itself. For this reason, we are obliged to have recourse to
this hua-tou and to use its Vajra Kings Precious Sword to kill all
these thieves so that the eighth consciousness can be transmuted
into the Great Mirror Wisdom, the seventh into the Wisdom of
Equality, the sixth into the Profound Observing Wisdom and the
first five consciousnesses into the Perfecting Wisdom.222 It is of
paramount importance first to transmute the sixth and seventh
consciousness, for they play the leading role and because of their
222

Cf. Sutra of the Sixth Patriarch.

Empty Cloud

232

power in discriminating and discerning. While you were seeing the

voidness and the brightness and composing poems and gathas,
these two consciousnesses performed their evil functions. Today,
we should use this hua-tou to transmute the discriminating
consciousness into the Profound Observing Wisdom and the mind
which differentiates between ego and personality into the
Wisdom of Equality. This is called the transmutation of
consciousness into wisdom and the transformation of the worldly
into the saintly. It is important not to allow these thieves who are
fond of form, sound, smell, taste, touch and dharma, to attack us.
Therefore, this is likened to the defense of a citadel.
The last two lines:
If intense cold strikes not to the bone
How can plum blossom fragrant be?
illustrate living beings in the three worlds of existence223 who
are engulfed in the ocean of birth and death, tied to the five
desires,224 deceived by their passion, and unable to obtain
liberation. Hence the plum blossom is used as an illustration, for
these plum trees spring into blossom in snowy weather. In
general, insects and plants are born in the spring, grow in
summer, remain stationary in autumn and lie dormant in winter.
In winter, insects and plants either die or lie dormant. The snow
also lays the dust which is cold and cannot rise in the air. These
insects, plants and dust are likened to our minds wrong thinking,
discerning, ignorance, envy and jealousy resulting from
contamination with the three poisons.225 If we rid ourselves of
223

World of desire, world of form, and formless world.

224

The five desires arising from the objects of the five senses: things seen, heard,
smelled, tasted and touched.
225

The three poisons are: concupiscence or wrong desire, hate or resentment, and
stupidity.

Empty Cloud

233

these impurities, our minds will be naturally comfortable and

plum blossom will be fragrant in the snow. But you should know
that these plum trees blossom in the bitter cold and not in the
lovely bright spring or in the mild breeze of charming weather. If
we want our mind-flowers to bloom, we cannot expect this
flowering in the midst of pleasure, anger, sorrow and joy or when
we hold the conception of ego, personality, right and wrong. If we
are confused about these eight kinds of mind, the result will be
unrecordable.226 If evil actions are committed, the result will be
evil. If good actions are performed, the results will be good.
There are two kinds of unrecordable nature: that of dreams and
of dead emptiness. The unrecordable nature of dreams is that of
illusory things appearing in a dream and unconnected with usually
well-known daily activities. This is the state of independent mindconsciousnesses (mano-vijnana).227 This is also called an
independent, unrecordable state.
What is unrecordable dead emptiness? In our meditation, if we
lose sight of the hua-tou while dwelling in stillness, there results
an indistinctive voidness wherein there is nothing. The clinging to
this state of stillness is a Chan illness which we should never
contract while undergoing our training. This is the unrecordable
dead emptiness.
What we have to do is throughout the day to hold - without
loosening our grip - the hua-tou, which should be lively, bright,
undimmed and clearly and constantly cognizable. Such a condition
should obtain no matter whether we walk or sit. For this reason
an ancient Master said:

226

i.e., neutral, neither good nor bad, thing that are innocent or cannot be classified
under moral categories.
227

i.e., when the sixth consciousness is independent of the first five.

Empty Cloud

234

When walking, naught but Chan; when sitting, naught but

Chan. Then the body is at peace whether or not one talks or
moves.
Ancestor Han-shan said:
High on a mountain peak
Only boundless space is seen.
How to sit in meditation, no one knows.
The solitary moon shines oer the icy pool,
But in the pool there is no moon;
The moon is in the night-blue sky.
This song is chanted now,
But theres no Chan in the song.
You and I must have a co-operating cause, which is why I have this
opportunity of addressing you on the Chan training. I hope you
will exert yourselves and make steady progress, and will not
wrongly apply your minds.
I will tell you another story, a gong-an (or koan in Japanese). After
the founder of the Xi-tan (Siddham in Sanskrit) Monastery on the
Cocks Foot (Ji-zu) mountain had left home, he called on
Enlightened Masters for instruction and made very good progress
in his training. One day, he stopped at an inn and heard a girl in a
bean-curd shop singing this song:
Bean-curd Zhang and Bean-curd Li!228
While your heads rest on the pillow,
You think a thousand thoughts,
Yet tomorrow you will sell bean-curd again.
The master was sitting in meditation and upon hearing this song,
he was instantaneously awakened.229 This shows that when the
228

Zhang and Li are the Chinese equivalents of Smith and Brown.

Empty Cloud

235

ancients underwent the training, there was no necessity of doing

it in a Chan Hall for experiencing the truth. The self-cultivation
and training lie in the One-Mind. So, all of you, please dont allow
your minds to be disturbed in order not to waste your time.
Otherwise, you will be selling bean-curd again tomorrow
morning.230
The Fifth Day
About this method of self-cultivation, it can be said that it is both
easy and difficult. It is easy because it is really easy and it is
difficult because it is really difficult.
It is easy because you are only required to lay down every thought
to have a firm faith in it (the method) and to develop a lasting
mind. All this will ensure your success.
It is difficult because you are afraid of enduring hardships and
because of your desire to be at ease. You should know all worldly
occupations also require study and training before success can be
achieved. How much more so when we want to learn wisdom
from the sages in order to become Buddhas and Patriarchs. Can
we reach our goal if we act carelessly?
Therefore, the first thing is to have a firm mind in our selfcultivation and performance of the truth. In this, we cannot avoid
being obstructed by demons. These demoniacal obstructions are
the external karmic surroundings caused by our passions for all
form, sound, smell, taste, touch and dharma as enumerated in my
229

In his meditation, the Master had already discarded all thoughts; and upon hearing
the song, he instantly perceived that which heard the song - i.e., the self-nature. This is
called Avalokitesvaras complete enlightenment by means of hearing, or the successful
turning inward of the faculty of hearing to hear the self-nature. - Cf. Surangama Sutra.
230

Bean-curd is made of soy-bean and is very cheap, so that only poor people make it
for sale. For this reason, they are never satisfied with their lot and always want to do
something more profitable.

Empty Cloud

236

talk yesterday. This karmic environment is our foe through life

and death. For this reason, there are many sutra-expounding
Dharma-Masters who cannot stand firm on their own feet while in
the midst of these surroundings because of their wavering
religious mind.231
The next important thing is to develop an enduring mind. Since
our birth in this world, we have created boundless karmas; and if
we now wish to cultivate ourselves for the purpose of escaping
from birth and death, can we wipe out our former habits all at
once? In olden times, ancestors such as Chan Master Chang-qing,
who sat in meditation until he had worn out seven mats, and
Chan Master Chao-zhou who wandered from place to place
soliciting instruction at the age of 80 after having spent forty years
in meditating on the word Wu (lit. No) without giving rise to a
thought in his mind. They finally obtained complete
enlightenment, and the princes of the Yan and Zhao states
revered them and made offerings to them. In the Qing Dynasty,
Emperor Yong-Zheng (1723-35) who had read their sayings and
had found these excellent, bestowed upon them the posthumous
title of Ancient Buddha. This is the resultant attainment after a
whole life of austerity. If we can now wipe out all our former
habits to purify our One-thought, we will be on an equality with
Buddhas and Patriarchs. The Surangama Sutra says:
It is like the purification of muddy water stored in a clean
container; left unshaken in complete calmness, the sand and mud
will sink to the bottom. When the clear water appears, this is
called the first suppression of the intruding evil element of

231

The mind which is bent on the right way, which seeks enlightenment.

Empty Cloud

237

passion.232 When the mud has been removed leaving behind only
the clear water, this is called the permanent cutting off of basic
ignorance.233
Our habitual passions are likened to mud and sediment, which is
why we must make use of the hua-tou. The hua-tou is likened to
alum used to clarify muddy water in the same manner as passions
are brought under control. If, in his training, a man succeeds in
achieving the sameness of body and mind with the resultant
appearance of the condition of stillness, he should be careful and
should never abide in it. He should know that it is only an initial
step but that ignorance caused by passions is still not wiped out.
This is only the deluded mind reaching the state of purity, just like
muddy water which, although purified, still contains mud and
sediment at the bottom. You must make additional efforts to
advance further. An ancient Master said:
Sitting on a pole top one hundred feet in height234
One will still perceive that which is not real.
If from the pole top one then takes a step
Ones body will appear throughout the Universe.
If you do not take a step forward, you will take the illusion-city for
your home and your passions will be able to rise again. If so, it will
be difficult for you to become even a self-enlightened person.235
For this reason, the mud must be removed in order to retain the
clear water. This is the permanent wiping out of the basic
232

Agantu-klesa in Sanskrit, the foreign atom, or intruding element, which enters the
mind and causes distress and delusion. The mind will be pure only after the evil element
has been removed.
233

Water is the symbol of self-nature and mud of ignorance caused by passions.

234

A state of empty stillness in which all thoughts have ceased to arise and prajna is not
yet attained.
235

In contrast with a Boddhisattva, who seeks self-enlightenment to enlighten the

multitude.

Empty Cloud

238

ignorance and only then can Buddhahood be attained. When

ignorance has been permanently wiped out, you will be able to
appear in bodily form in the ten directions of the Universe to
expound the Dharma, in the same manner as Avalokitesvara
Bodhisattva, who can appear in thirty-two forms and who, in
manifesting to teach the Dharma, can choose the most
appropriate form to liberate a responsive living being. You will be
free from restraint and will enjoy independence and comfort
everywhere, even in a house of prostitution, a public bar, the
womb of a cow, a mare or a mule, in paradise or hell.
On the other hand, a discriminating thought will send you down
to the turning wheel of births and deaths. Formerly, Qin-guai,236
who had in a former life made offerings of incense and candles to
Ksitigarbha Bodhisattva but did not develop an enduring mind in
his training because of his failure to wipe out his ignorance caused
by passions, was the victim of his hatred-mind in his following
reincarnation. This is just an example.
If your believing-mind is strong and your enduring-mind does not
retrograde, you will, in your present bodily form, be able to attain
Buddhahood, even if you are only an ordinary man.
Formerly there was a poor and miserable man who joined the
order (sangha) at a monastery. Although he was keen to practice
self-cultivation, he did not know the method. As he did not know
whom to ask about it, he decided to toil and moil every day. One
day, a wandering monk came to the monastery and saw the man
toiling. The monk asked him about his practice and the man
replied: Every day, I do this kind of hard work. Please show me
that method of self-cultivation. The monk replied: You should
236

A statesman of the Song Dynasty, through whom Yue-fei, a good commander, was
executed; he is universally execrated for this and his name is now synonymous with
traitor.

Empty Cloud

239

inquire into the sentence: Who is the repeater of Buddhas

name? As instructed by the visiting monk, the man managed to
bear the word Who in mind while he did his daily work. Later, he
went to stay in a grotto on an islet to continue his training, using
leaves for clothing and plants for food. His mother and sister, who
were still living, heard of his retreat in a grotto on an islet where
he endured hardships in his self-cultivation. His mother sent his
sister to take him a roll of cloth and some provisions. When she
arrived, she saw him seated in meditation. She called him but he
did not reply, and she shook him but he did not move. Seeing that
her brother neither looked at nor greeted her but continued his
meditation in the grotto, she was enraged, left the roll of cloth
and provisions there and returned home. Thirteen years later, his
sister went again to visit him and saw the same roll of cloth still
lying in the same place.
Later a hungry refugee came to the grotto wherein he saw a monk
in ragged garments; he entered and begged for food. The monk
got up and went to the side of the grotto to pick some pebbles,
which he placed in a pot. After cooking them for a while, he took
them out and invited the visitor to eat them with him. The
pebbles looked like potatoes and when the visitor had satisfied his
hunger, the monk said to him: Please do not mention our meal to
outsiders.
Sometime later, the monk thought to himself: I have stayed here
so many years for my self-cultivation and should now form
propitious causes for the welfare of others. Thereupon, he
proceeded to Xiamen,237 where, on the side of a road, he built a
thatched hut offering free tea to travelers. This took place in
Wanlis reign (1573-1619) about the time the Empress Mother
passed away. The Emperor wanted to invite eminent monks to
237

Xiamen, Amoy, a town on the south coast of Fujian province.

Empty Cloud

240

perform Buddhist ceremonies for the welfare of his deceased

mother. He first intended to invite monks in the capital, but at the
time there were no eminent monks there. One night the Emperor
saw in a dream his mother, who said that there was one in Zhangzhou prefecture of Fujian province. The Emperor sent officials
there to invite local monks to come to the capital for the
ceremonies. When these monks with their bundles set out on
their journey to the capital, they passed by the hut of the poor
monk, who asked them: Venerable Masters, what makes you so
happy and where are you going? They replied: We have received
the Emperors order to proceed to the capital to perform
ceremonies for the spirit of the Empress Mother. The poor monk
said: May I go with you? They replied: You are so miserable,
how can you go with us? He said: I do not know how to recite
sutras but I can carry your bundles for you. It is worthwhile to pay
a visit to the capital. Thereupon, he picked up the bundles and
followed the other monks to the capital.
When the Emperor knew that the monks were about to arrive, he
ordered an official to bury a copy of the Diamond Sutra under the
doorstep of the palace. When the monks arrived, they did not
know anything about the sutra, crossed the doorstep and entered
the palace one after another. When the miserable monk reached
the threshold, he knelt upon his knees and brought his palms
together but did not enter the palace. In spite of the door-keepers
who called him and tried to drag him in, he refused to enter.
When the incident was reported to the Emperor, who had
ordered the burial of the sutra, he realized that the holy monk
had arrived and came personally to receive him. He said: Why
dont you enter the palace? The monk replied: I dare not,
because a copy of the Diamond Sutra has been buried in the
ground. The Emperor said: Why dont you stand on your head to
enter it? Upon hearing this, the monk placed his hands upon the
Empty Cloud

241

ground and somersaulted into the palace. The Emperor had the
greatest respect for him and invited him to stay in the inner
palace.
When asked about the altar and the ceremony, the monk replied:
The ceremony will be held tomorrow morning, in the fifth watch
of the night. I will require only one altar with one leading238
banner and one table with incense, candles and fruit for offerings
to Buddha. The Emperor was not pleased with the prospect of an
unimpressive ceremony and was at the same time apprehensive
that the monk might not possess enough virtue to perform it. To
test his virtue, he ordered two maids of honor to bathe the monk.
During and after the bath, his genital organ remained unmoved.
The maids of honor reported this to the Emperor, whose respect
for the monk grew the greater for he realized now that the visitor
was really holy. Preparation was then made according to the
monks instruction and the following morning, the monk
ascended to his seat to expound the Dharma. Then he ascended
to the altar, joined his palms together to salute, and holding the
banner, went to the coffin, saying:
In reality I do not come;
But in your likes you are one-sided.
In one thought to realize there is no birth
Means that you will leap oer the deva realms.
After the ceremony, the monk said to the Emperor: I congratulate
you on the liberation of Her Majesty the Empress Mother. As the
Emperor was doubting the efficiency of a ceremony which ended
in such a manner, he heard in the room the voice of the deceased
saying: I am now liberated; you should bow your thanks to the
holy master.
238

To lead the spirit of the deceased to the Pure Land.

Empty Cloud

242

The Emperor was taken aback, and his face beamed with delight.
He paid obeisance to the monk and thanked him. In the inner
palace, a vegetarian banquet was offered to the Master. Seeing
that the Emperor was wearing a pair of colored trousers, the
monk fixed his eyes on them. The Emperor asked him: Does the
Virtuous One like this pair of trousers? - and, taking them off, he
offered them to the visitor, who said: Thank Your Majesty for his
grace. Thereupon, the Emperor bestowed upon the monk the
title of State Master Dragon Trousers. After the banquet, the
Emperor led the monk to the Imperial Garden, where there was a
precious stupa. The monk was happy at the sight of the stupa and
stopped to admire it. The Emperor asked, Does the State Master
like this stupa? The visitor replied: It is wonderful! The Emperor
said: I am willing to offer it to you with reverence. As the host
was giving orders to remove the stupa to Chang Chou, the monk
said: There is no need, I can take it away. After saying this, the
monk placed the stupa in his long sleeve, rose in the air and left.
The Emperor, stunned and overjoyed at the same time, praised
the unprecedented occurrence.
Dear friends, it is a wonderful story indeed and it all came about
simply because from the time he left his home, the monk never
used his discriminating mind and had a lasting faith in the truth.
He did not care for his sister who came to see him, paid no
attention to his ragged garments, and did not touch the roll of
cloth lying thirteen years in the grotto. We must now ask
ourselves if we can undergo our training in such a manner. It
would be superfluous to talk about our inability to follow the
monks example when our sisters come to see us. It is enough to
mention the attitude we take after our meditation when, while
walking, we cannot refrain from gazing at our leader when he
offers incense or at our neighbors movements. If our training is
done in this manner, how can our hua-tou be firmly held?
Empty Cloud

243

Dear friends, you have only to remove the mud and retain the
water. When the water is clear, automatically the moon will
appear. Now it is time to give rise to your hua-tou and to examine
it closely.239
The Sixth Day
The ancients said: Days and months pass quickly like a shuttle
and time flies like an arrow. Our Chan week began only the other
day and will come to an end tomorrow. According to the standing
rule, an examination will be held tomorrow morning, for the
purpose of a Chan week is to set a time-limit for experiencing the
truth. By experiencing, it means awakening to and realization of
the truth. That is to say, the experiencing of ones fundamental
self and the realization of the Tathagatas profound nature. This is
called the experiencing and realization of the truth.
Your examination is for the purpose of ascertaining the extent to
which you have reached attainment during these seven days and
you will have to disclose your achievement to the assembly.
Usually this examination is called the collection of the bill of
fare240 from all of you. This means that you must all appear for
this examination. In other words, all of you must be awakened to
the truth so that you can expound the Buddhadharma for the
liberation of all the living. Today, I am not saying I expect that you
must all be awakened to the truth. If even one of you is
awakened, I can still collect this bill of fare. That is to say, one
person will pay the bill for the meals served to the whole
assembly. If all of us develop a skillful and progressive mind in
quest of the truth, we will all be awakened to it. The ancients said:
It is easy for a worldly man to win Buddhahood,
239

Water is the symbol of self-nature and the moon of enlightenment.

240

Lit. - cost of the dumplings.

Empty Cloud

244

But hard indeed is it to bring wrong thinking to an end.

It is only because of our insatiable desires since the time without
beginning that we now drift about in the sea of mortality, within
which there are 84,000 passions and all sorts of habits which we
cannot wipe out. In consequence, we are unable to attain the
truth and to be like Buddhas and Bodhisattvas who are
permanently enlightened and are free from delusion. For this
reason, Master Lian-chi said:
It is easy to be caught up in the causes of pollution,241
But to earn truth producing karma is most hard.242
If you cannot see behind what can be seen,
Differentiated are concurrent causes,
Around you are but objects which, like gusts of wind,
Destroy the crop of merits you have sown.243
The passions of the mind eer burst in flames,
Destroying seeds of Bodhi in the heart.
If recollection244 of the truth be as intense as passion,
Buddhahood will quickly be attained.
If you treat others as you treat the self,
All will be settled to your satisfaction.
If self is not right and others are not wrong,
Lords and their servants will respect each other.
If the Buddha-dharmas constantly before one,
From all passions this is liberation.
How clear and how to the point are these lines! The word
pollution means the act of making unclean. The realm of worldly
241

Nidana or cause of pollution, which connects illusion with the karmic miseries of
reincarnation.
242

Good karma which leads to enlightenment.

243

Accumulation of merits leading to realization of the truth.

244

Smrti in Sanskrit.

Empty Cloud

245

men is tainted with desires of wealth, sensuality, fame and gain as

well as anger and dispute. To them, the two words religion and
virtue are only obstacles. Every day, they give way to pleasure,
anger, sorrow and joy and long for wealth, honor, glory and
prosperity. Because they cannot eliminate worldly passions, they
are unable to give rise to a single thought of the truth. In
consequence, the grove of merits is ruined and all seeds of Bodhi
are destroyed. If they are indifferent to all worldly passions; if
they give equal treatment to friends and foes; if they refrain from
killing, stealing, committing adultery, lying and drinking
intoxicating liquors; if they are impartial to all living beings; if they
regard other peoples hunger as their own; if they regard other
peoples drowning as if they get drowned themselves; and if they
develop the Bodhi mind, they will be in agreement with the truth
and will also be able to attain Buddhahood at a stroke. For this
reason, it is said: If recollection of the truth be as intense as
passions, Buddhahood will be quickly attained. All Buddhas and
saints appear in the world to serve the living, by rescuing them
from suffering, by bestowing happiness upon them and by aiding
them out of pity.
We can practice self-denial as well as compassion for others, thus
forgoing all sorts of enjoyment. If we can do so, no one will have
to endure suffering and there will remain nothing that cannot be
accomplished. It will follow that we will be able to obtain the full
fruit of our reward in the same manner as a boat rises
automatically with the tide. When dealing with others, if you have
a compassionate and respectful mind, and are without selfimportance, arrogance, and deception, they will certainly receive
you with respect and courtesy. On the other hand, if you rely on
your abilities and are unreasonable, or if you are double-faced aiming only at your own enjoyment of sound, form, fame and
wealth - the respect with which they may receive you will not be
Empty Cloud

246

real. For this reason, Confucius said: If you respect others, they
will always respect you. If you have sympathy for others, they will
always have sympathy for you.
The Sixth Patriarch said:
Although their faults are theirs and are not ours, should we
discriminate, we too are wrong.245
Therefore, we should not develop a mind which discriminates
between right and wrong and between self and others. If we
serve other people in the same manner as Buddhas and
Bodhisattvas did, we will be able to sow Bodhi seeds everywhere
and will reap the most excellent fruits. Thus, passions will never
be able to hold us in bondage.
The twelve divisions of the Mahayanas Tripitaka were expounded
by the World-honored One because of our three poisons:
concupiscence, anger and stupidity. Therefore, the aims of the
twelve divisions of this Tripitaka are: discipline (sila)
imperturbability (samadhi) and wisdom (prajna). Their purpose is
to enable us to wipe out our desires, to embrace (the four infinite
Buddha states of mind): kindness (maitri), pity (karuna), joy
(mudita)246 and indifference (upeksa)247 and all notes of
salvation,248 to eliminate the delusion of ignorance and the
depravity of stupidity, to achieve the virtue of complete wisdom

245

Quotation from a hymn chanted by the Sixth Patriarch (Cf. Altar Sutra, Chapter II).

246

Joy on seeing others rescued from suffering.

247

Rising above these emotions, or giving up all things, e.g. distinctions of friend and
foe, love and hate, etc.
248

The Six Paramitas are: dana (charity), sila (discipline), ksanti (patience or endurance),
virya (zeal and progress), dhyana (meditation) and prajna (wisdom).

Empty Cloud

247

and to embellish the meritorious Dharmakaya. If we can take such

a line of conduct, the Lotus Treasury249 will appear everywhere.
Today, most of you who have come for this Chan week are
virtuous laymen (upasakas). You should subdue your minds in an
appropriate manner and get rid of all bondages. I will now tell you
another gong-an so that you can follow the example given by
those mentioned in it. If I do not tell it, I am afraid you will not
acquire the Gem and will go home empty-handed, and at the
same time I will be guilty of a breach of trust. Please listen
attentively:
In the Tang Dynasty, there was a upasaka whose name was Pangyun, alias Dao-xuan, and whose native town was Heng Yang in
Hunan province. He was originally a Confucian scholar, and since
his youth he realized the futility of passions and was determined
in his search for the truth.
At the beginning of Zhen-yuans reign (785-804), he heard of
Master Shi-tous learning and called on him for instruction. (When
he saw the Master), he asked him: Who is the man who does not
take all dharmas as his companions?250 Shi-tou stretched out his
hand to close Pang-yuns mouth and the visitor immediately
understood the move.251
One day, Shi-tou asked Pang-yun: Since you have seen this old
man (i.e., men), what have you been doing each day? Pang-yun
replied: If you ask me what I have been doing, I do not know how
249

Lotus Treasury: Lotus Store, or Lotus World, the Pure Land of all Buddhas in their
Sambhogakaya, or Reward Bodies.
250

In plain English, the question means: Who is the man who has no more attachments
to things, or the phenomenal?
251

In Shi-tous move, Pang-yun perceived that which stretched out the hand to close his
mouth and became awakened to the self-nature which was invisible and manifested
itself by means of its function.

Empty Cloud

248

to open my mouth (to talk about it). Then he presented the

following poem to Shi-tou:
There is nothing special about what I do each day;
I only keep myself in harmony with it,252
Everywhere I neither accept nor reject anything.
Nowhere do I confirm or refute a thing.
Why do people say that red and purple differ?253
Theres not a speck of dust on the blue mountain.254
Supernatural powers and wonder-making works
Are but fetching water and the gathering of wood.255
Shi-tou approved of the poem and asked Pang-yun: Will you join
the Sangha order or will you remain a layman (upasaka)? Pangyun replied: I will act as I please, and did not shave his head.256
Later, Pang-yun called on Master Ma-zu and asked him: Who is
the man who does not take all dharmas as his companions? Mazu replied: I will tell you this after you have swallowed all the
water in the West River.257 Upon hearing this, Pang-yun was
252

After enlightenment one attends to ones daily task as usual, the only difference
being that the mind no longer discriminates and harmonizes with its surroundings.
253

Mind is now free from all conceptions of duality.

254

The blue mountain symbolizes that which is immutable and free from dust, or
impurities. A misprint occurs in the printed text, so I have followed the ancient version
of the story of Upasaka Pang-yun.
255

Carrying water and fetching wood are the functions of that which possesses
supernatural powers and accomplishes wonderful works; in other words, the self-nature
which is immaterial and invisible can be perceived only by means of its functions which
are no longer discriminative.
256

He did not join the Sangha order.

257

The one who has no more attachment to worldly things is the enlightened selfnature which is beyond description. Ma-zu gave this reply, because when one attains
enlightenment, his body or substance pervades everywhere and contains everything,
including the West River which is likened to a speck of dust inside the immense
universe; he knows everything and does not require any description of himself. - A
misprint in the text has been corrected.

Empty Cloud

249

instantaneously awakened to the profound doctrine. He stayed

two years at the monastery (of Ma-zu).
Since his complete realization of his fundamental nature, the
Upasaka gave up all worldly occupations, dumped into the Xiang
River his whole fortune amounting to 10,000 strings of gold and
silver coins and made bamboo-ware to earn his living.
One day, while chatting with his wife on the doctrine of the
unborn, the Upasaka said: Difficult! Difficult! Difficult! It is like
unpacking and distributing ten loads of sesame seeds on the top
of a tree.258
His wife interjected: Easy! Easy! Easy! A hundred blades of grass
are the Masters indication.259
Hearing their dialogue, their daughter Ling-zhao said laughingly:
Oh, you two old people! How can you talk like that? The Upasaka
said to his daughter: What, then, would you say? She replied: It
is not difficult! And it is not easy! When hungry one eats and
when tired one sleeps.260
Pan-yun clapped his hands, laughed and said: My son will not get
a wife; my daughter will not have a husband. We will all remain
258

The Patriarchs doctrine was very profound and was as difficult to teach as the
unpacking and distributing of sesame seeds on the top of a tree, an impossible thing for
an unenlightened man.
259

In order to wipe out the conception of difficulty, the wife said the doctrine was easy
to expound for even the dewdrops on blades of grass were used by eminent masters to
give the direct indication of that which saw these dewdrops. This was only easy for
enlightened people.
260

If it is said that the doctrine is difficult to understand, no one will try to learn it. If it is
said that it is easy to understand, people will take it as easy and never attain the truth.
So the daughter took the middle way by saying that it was neither difficult nor easy. Her
idea was that one who is free from discrimination and who eats when hungry and sleeps
when tired, is precisely the one meant by eminent masters. Therefore, the doctrine is
not difficult for an enlightened man and not easy for an unenlightened man, thus wiping
out the two extremes which have no room in the absolute.

Empty Cloud

250

together to speak the language of the un-born.261 Since then, his

dialectic powers became eloquent and forcible and he was
admired everywhere.
When the Upasaka left Master Yo-shan, the latter sent ten Chan
monks to accompany him to the front door (of the monastery).
Pointing his finger at the falling snow, the Upasaka said to them:
Good snow! The flakes do not fall elsewhere. A Chan monk
named Quan asked him: Where do they fall? The Upasaka
slapped the monk in the face, and Quan said: You cant act so
carelessly. The Upasaka replied: What a Chan monk you are! The
god of the dead will not let you pass. Quan asked: Then what
does the Venerable Upasaka mean? The Upasaka slapped him
again and said: You see like the blind and you talk like the
dumb.262
The Upasaka used to frequent places where sutras were explained
and commented on. One day, he listened to the expounding of
the Diamond Sutra, and when the commentator came to the
sentence on the non-existence of ego and personality, he asked:
Venerable Sir, since there is neither self nor other, who is now
expounding and who is listening As the commentator could not
reply, the Upasaka said: Although I am a layman, I comprehend
261

This sentence is omitted in the Chinese text and is added here to be in accord with
Master Xu-yuns lecture.
262

All Chan Masters had compassion for unenlightened people and never missed a
chance to enlighten them. Yo-shan sent ten Chan monks to accompany the eminent
visitor to the front of the monastery so that they could learn something from him. Out
of pity, the Upasaka said: Good snow! The flakes do not fall elsewhere!, to probe the
ability of the monks and to press them hard so that they could realize their self-minds
for the attainment of Buddhahood. However, the monks seemed ignorant and did not
realize that since the mind created the snow, the snow could not fall outside the mind. If
they could only perceive that which slapped the unenlightened monk in the face, they
would realize their self-nature. A serious monk would, under the circumstances, devote
all his attention to inquiring into the unreasonable conduct of the visitor and would at
least make some progress in his training.

Empty Cloud

251

something. The commentator asked him: What is the Venerable

Upasakas interpretation? The Upasaka replied with the following
poem:
There is neither ego nor personality,
Who is distant then and who is intimate?
Take my advice and quit your task of comment
Since that cannot compare with the direct quest of the truth.
The nature of the Diamond Wisdom
Contains no foreign dust.263
The words I hear, I believe and I receive
Are meaningless and used expediently.
After hearing the poem, the commentator was delighted (with the
correct interpretation) and praised (the Upasaka).
One day, the Upasaka asked Ling-zhao: How do you understand
the ancients saying: Clearly there are a hundred blades of grass;
clearly these are the Patriarchs indications? Ling-zhao: Oh, you
old man, how can you talk like that? The Upasaka asked her:
how would you say it? Ling-zhao replied: Clearly there are a
hundred blades of grass; clearly these are the Patriarchs
indications.264 The Upasaka laughed approvingly.
When he knew that he was about to die, he said to Ling-zhao: Go
out and see if it is early or late; if it is noon, let me know. Ling263

i.e., free from external impurities.

264

The daughter seemed at first to criticize her father and then repeated the same
sentence to confirm what he had said. Similar questions and answers are found
frequently in Chan texts where Chan Masters wanted to probe their disciples abilities
by first criticizing what they said. Any hesitation on the part of the disciples would
disclose that they only repeated others sayings without comprehending them. This was
like a trap set to catch unenlightened disciples who claimed that they had realized the
truth. When a disciple was really enlightened, he would remain undisturbed and would
ask back the question. When the Master was satisfied that the disciples understanding
was genuine, he would simply repeat the same sentence to give more emphasis to what
the disciple had said.

Empty Cloud

252

zhao went out and returned, saying: The sun is in mid-heaven,

but unfortunately it is being swallowed by the heaven-dog.265
Father, why dont you go out to have a look? Thinking that her
story was true, he left his seat and went outside. Thereupon, Lingzhao (taking advantage of her fathers absence) ascended to his
seat, sat with crossed legs, brought her two palms together, and
passed away.
When the Upasaka returned, he saw that Ling-zhao had died, and
said with a sigh: My daughter was sharp-witted and left before
me. So he postponed his death for a week in order to bury his
daughter.
When Magistrate Yu-ti came to inquire after his health, the
Upasaka said to him:
Vow only to wipe out all that is;
Beware of making real what is not.266
Life in this (mortal world)
A shadow is, an echo.
After saying this, he rested his head on the magistrates knees and
passed away. As willed by him, his body was cremated and the
ashes were thrown into the lake.
His wife heard of his death and went to inform her son of it. Upon
hearing the news, the son stopped his work in the field, rested his
chin on the handle of his hoe and passed away in a standing
position. After witnessing these three successive events, the
mother retired to an unknown place to live in seclusion.
As you see, the whole family of four had supernatural powers and
could do works of wonder; and these laymen, who were also
265

i.e., eclipse of the sun.

266

Existence and non-existence are two extremes which should be wiped out before
one can attain the absolute reality.

Empty Cloud

253

upasakas like you, were of superior attainments. At present, it is

impossible to find men of such outstanding ability not only among
you upasakas (and upasikas) but also among monks and nuns who
are no better than myself, Xu-yun. What a disgrace!
Now let us exert ourselves again in our training!
The Seventh Day
Dear friends, allow me to congratulate you for the merits you
have accumulated in the Chan week which comes to an end
today. According to the standing rule, those of you who have
experienced and realized the truth should come forward in this
hall as did candidates who sat for a scholars examination held
previously in the Imperial Palace. Today, being the day of posting
the list of successful graduates, should be one for congratulations.
However, the venerable Abbot has been most compassionate and
has decided to continue this Chan meeting for another week so
that we can all make additional efforts for further progress (in
self-cultivation).
All the Masters who are present here and are old hands in this
training, know that it is a wonderful opportunity for co-operation
and will not throw away their precious time. But those who are
beginners should know that it is difficult to acquire a human
body267 and that the question of birth and death is important. As
we have human bodies, we should know that it is difficult to get
the chance to hear the Buddhadharma and meet learned

267

i.e., to be reborn in the human world. The realm of human beings is difficult of
attainment; it is one of suffering and is the most suitable for self-cultivation, for human
beings have more chance to study the Dharma in order to get rid of their miseries. The
other five worlds of existence either enjoy too much happiness (devas and asuras) or
endure too much suffering (animals, hungry ghosts and hells), thus having no chance to
learn the Dharma.

Empty Cloud

254

teachers. Today you have come to the precious mountain268 and

should take advantage of this excellent opportunity to make every
possible effort in your self-cultivation in order not to return home
empty-handed.
As I have said, our Sects Dharma, which was transmitted by the
World-Honored One when he held up a flower to show it to the
assembly, has been handed down from one generation to
another. Although Ananda was a cousin of the Buddha and left
home to follow him as an attendant, he did not succeed in
attaining the truth in the presence of the World-Honored One.
After the Buddha had entered Nirvana, his great disciples
assembled in a cave (to compile sutras) but Ananda was not
permitted by them to attend the meeting. Mahakasyapa said to
him: You have not acquired the World-Honored Ones Mind Seal,
so please pull down the banner-pole in front of the door.
Thereupon, Ananda was thoroughly enlightened. Then
Mahakasyapa transmitted to him the Tathagatas Mind Seal,
making him the second Indian Patriarch. The transmission was
handed down to following generations, and after the Patriarchs
Asvaghosa and Nagarjuna, Chan Master Hui-wen of Tian-tai
Mountain in the Bei-qi Dynasty (550-78) after reading
(Nagarjunas) Madhyamika Shastra, succeeded in realizing his own
mind and founded the Tian-tai School.269 At the time, our Chan

268

The Sutra of Contemplation of Mind says: Like a handless man who cannot acquire
anything in spite of his arrival at the precious mountain, one who is deprived of the
hand of Faith, will not acquire anything even if he finds the Triple Gem.
269

The Nine Patriarchs of the Tian-tai sect are: (1) Nagarjuna, (2) Hui-wen of the Bei-qi
Dynasty, (3) Hui-si of Nan-yue, (4) Zhi-zhe, or Zhi-yi, (5) Guang-ting of Zhang-an, (6) Fahua, (7) Tian-gong, (8) Zuo-qi and (9) Zhan-ran of Jing-qi. The tenth, Dao-sui, was
considered a patriarch in Japan because he was the teacher of the Japanese Dengyo
Daishi who brought the Tendai system to the country in the ninth century. The Tian-tai
(or Tendai in Japanese) Sect bases its tenets on the Lotus, Mahaparinirvana and
Mahaprajnaparamita Sutras. It maintains the identity of the Absolute and the world of

Empty Cloud

255

Sect was very flourishing. Later, when the Tian-tai School fell into
decadence, State Master De-shao (a Chan Master) journeyed to
Korea (where the only copy of Zhi-yis works existed), copied it
and returned to revive the Sect.
Bodhidharma, who was the twenty-eighth Indian Patriarch, came
to the East where he became the first Chinese Patriarch. From his
transmission of the Dharma until the time of the Fifth Patriarch,
the Mind-lamp shone brilliantly. The Sixth Patriarch had fortythree successors, among whom were the eminent Chan Master
Xing-si and Huai-rang. Then came Chan Master Ma-zu who had
eighty-three successors. At the time, the Right Dharma reached its
zenith and was held in reverence by emperors and high officials.
Although the Tathagata expounded many Dharmas, the Sects was
the unsurpassed one.
As to the Dharma which consists in repeating only the name of
Amitabha Buddha, it was extolled by (Chan Patriarchs) Asvoghosa
and Nagarjuna,270 and after Master Hui-yuan,271 Chan Master Yanshou of the Yong-mind Monastery became the Sixth Patriarch of
the Pure Land Sect (Jin-tu Zong), which was subsequently spread
by many other Chan Masters.

phenomena, and attempts to unlock the secrets of all phenomena by means of

meditation.
270

The twelfth and fourteenth Patriarchs of the Chan sect respectively. Readers will
notice that these two Patriarchs and many other Chan Masters were not sectarian and
extolled also the Pure Land School which was also a Dharma door expounded by the
Buddha.
271

Hui-yuan was an eminent Master of the Pure Land Sect.

Empty Cloud

256

After being propagated by Chan Master Yi-xing, the Esoteric

Sect272 spread to Japan but disappeared in China where there was
no one to succeed to the Master.
The Dharmalaksana Sect273 was introduced by Dharma-Master
Xuan-zang but did not last very long.
Only our Chan Sect is like a stream which is still flowing from its
remote source, bringing devas into its fold and subduing dragons
and tigers.274
Lu Dong-bin, alias Shun-yang, a native of Jing-chuan, was one of
the famous group of eight immortals.275 Towards the end of the
Tang Dynasty, he stood thrice for the scholars examination but
failed each time. Being disheartened, he did not return home, and
one day he met by chance in a wine-shop at Chang-an an
immortal named Zhong-Li-chuan who taught him the method of
lengthening his span of life indefinitely. Lu Dong-bin practiced the
method with great success and could even become invisible and
fly in the air at will over the country. One day he paid a flying visit
272

Zhen-yan Zong, also called True Word Sect, or Shingon in Japanese. The founding of
this Sect is attributed to Vairocana, through Bodhisattva Vajrasattva, then through
Nagarjuna to Vajramati and to Amoghavajra.
273

The Dharmalaksana Sect is called Fa-xiang in Chinese and Hosso in Japanese. This
school was established in China on the return of Xuan-zang, consequent on his
translation of the Yogacarya works. Its aim is to understand the principle underlying the
nature and characteristics of all things.
274

Maleficient beings.

275

The immortals practice Daoism and sit in meditation with crossed legs. Their aim is to
achieve immortality by putting an end to all passions, but they still cling to the view of
the reality of ego and things. They live in caves or on the tops of mountains and posses
the art of becoming invisible. A Chinese bhiksu who is a friend of mine went to North
China when he was still young. Hearing of an immortal there, he tried to locate him.
After several unsuccessful attempts, he succeeded finally in meeting him. Kneeling upon
his knees, my friend implored the immortal to give him instruction. The latter, however,
refused, saying that the visitor was not of his line, i.e. Daoism. When the young man got
up and raised his head, the immortal had disappeared and only a small sheet of paper
was seen on the table with the word Good-bye on it.

Empty Cloud

257

to the Hai Hui Monastery on Lu Shan Mountain. In its bell tower

he wrote on the wall:
After a day of leisure when the body is at ease,
The six organs276 now in harmony, announce that all is well.
With a gem in the pubic region277 theres no need to search for
truth,
When mindless of surroundings, theres no need for Chan.
Sometime later, as he was crossing the Huang-long Mountain, he
beheld in the sky purple clouds shaped like an umbrella. Guessing
that there must be some extraordinary person (in the monastery
there), he entered. It happened at the same time that in the
monastery, after beating the drum, Chan Master Huang-long was
ascending to his seat (to expound the Dharma). Lu Dong-bin
followed the monks and entered the hall to listen to the teaching.
Huang-long said to the assembly: Today there is here a plagiarist
of my Dharma; the monk (i.e., I) will not expound it. Thereupon,
Lu Dong-bin came forward and paid obeisance to the Master,
saying, I wish to ask the Venerable Master the meaning of these
lines:
A grain of corn contains the Universe:
The hills and rivers fill a small cooking-pot.
Huang-long scolded him and said: What a corpse-guarding devil
you are. Lu Dong-bin retorted: But my gourd holds the
immortality-giving medicine. Huang-long said: Even if you

276

According to the ancients, the six viscera are: heart, lungs, liver, kidney, stomach and
gall-bladder.
277

Pubic region two and a half inches below the navel, on which concentration is fixed in
Daoist meditation.

Empty Cloud

258

succeed in living 80,000 eons,278 you will not escape from falling
into the dead void. Forgetting all about the fortitude advocated
in his own line:
When mindless of surroundings theres no need for Chan.
Lu Dong-bin burned with anger and threw his sword at Huanglong. Huang-long pointed his finger at the sword which fell to the
ground and which the thrower could not get back. With deep
remorse, Lu Dong-bin knelt upon his knees and inquired about the
Buddhadharma. Huang-long asked: Let aside the line: The hills
and rivers fill a small cooking-pot - about which I do not ask you
anything. Now what is the meaning of A grain of corn contains
the Universe279 Upon hearing this question, Lu Dong-bin
instantaneously realized the profound (Chan) meaning. Then, he
chanted the following repentance-poem:
I throw away my gourd and smash my lute.
In future Ill not cherish gold in mercury.
Now that I have met (the master Huang-long),
I have realized my wrong use of the mind.280

278

The digit 8 in 80,000 symbolizes the eighth Consciousness (Vijnana) which is an

aspect of the self-nature under delusion. The sentence means that Lu Dong-bin was still
unenlightened in spite of his long life.
279

The grain of corn is created by the mind and reveals the mind which is immense and
contains the whole Universe, also a creation of the mind. Being hard pressed, Lu Donbin instantly realized his self-mind and was awakened to the real.
280

In ancient times, Daoists in China claimed to be able to extract quicksilver by

smelting cinnabar, i.e., they knew the method which enabled them to become
immortals, or Rishis, in Sanskrit, whose existence was mentioned by the Buddha in the
Surangama Sutra. Their meditation aimed at the production of a hut current pervading
all parts of the body and successful meditators could send out their spirits to distant
places. They differed from Buddhists in that they held the conception of the reality of
ego and of dharmas, and could not attain complete enlightenment. They used to
wander in remote places, equ9pped with a gourd, a guitar and a divine sword to
protect themselves against demons. Today, adherents of the Daoist Sect are still found
in great number of the Far East.

Empty Cloud

259

This is the story of an immortals return to and reliance on the

Triple Gem and his entry into the monastery (Sangharama) as a
guardian of the Dharma. Lu Don-bin was also responsible for
reviving the Daoist Sect at the time and was its Fifth (Dao)
Patriarch in the North. The Daoist Zi-yang also realized the mind
after reading the (Buddhist) collection Zu-Ying-ji and became the
Fifth (Dao) Patriarch in the South.281 Thus the Dao faith was
revived thanks to the Chan Sect.
Confucius teaching was handed down until Mencius after whom
it came to an end. In the Song Dynasty Confucian scholars (also)
studied the Buddhadharma, and among them we can cite Zhou
Lian-qi who practiced the Chan training and succeeded in realizing
his mind, and others such as Cheng-zi, Zhang-zi and Zhu-zi (all
famous Confucians). Therefore, the Chan Sect contributed in no
small measure to the revival of Confucianism.
Nowadays there are many people who despise the Chan Dharma
and who even make slanderous remarks about it, thus deserving
hell.282 Today, we have this excellent opportunity of being favored
with a co-operating cause which gathers us here. We should feel
joy and should take the great vow to become objects of reverence
for dragons and devas and to perpetuate the Right Dharma
forever. This is no childs play; so please make strenuous efforts to
obtain more progress in your self-cultivation.

The Master was then invited to Hangzhou where Buddhist

organizations sent Upasaka Du-wei to welcome him. Arriving on
281

Zi-yang was an eminent Daoist who was well-versed in the Chan Dharma and his
works attested his realization of the mind. Emperor Yong-zheng considered him a real
Chan Buddhist and published his works in The Imperial Selection of Chan Sayings.
282

An evil karma which causes the sinner to be reborn in the Avici hell. Lit: committing
the Avici-karma.

Empty Cloud

260

the nineteenth of the second month, he stayed at the Jin-ci

Temple where he held a Dharma-meeting at which several
thousand people became his disciples. The local authorities
invited him to be Abbot of the Ling-yin Monastery but he declined
on the grounds of old age and ill health.
At the invitation of Abbot Miao-zhen and Dharma-Master Wu-ai
of Ling-yen Monastery, the Master went to Suzhou to hold a
Dharma-meeting there, after which he visited Hu-qiu (Tiger Hill) in
order to pay reverence to the stupa of Chan Master Shao-long (a
Dharma-descendent of Lin-ji. On arrival there, he found that
people had encroached on the holy site, the stupa and stone
tablet bearing the customary inscriptions had disappeared. He
had previously visited the spot during the reign of Emperor
Guang-xu (1975-1909) and still remembered the holy site, which
was now a heap of tiles and bricks, removal of which revealed
that it was indeed the ancient site. The Master then discussed the
matter with local officials and notables and also conferred with
protectors of the Dharma at Shanghai, who raised funds to rebuild
the stupa. Abbots Miao-zhen and Chu-guang who were at Tiger
Hill were asked to supervise the restoration of the holy site.
On his way to Suzhou, the Master visited the Shou-sheng Temple
at Ban-tang where he paid reverence to the stupa of Master Yuan
Shan-ji. After that he was invited by the devotees of Nan-tong to
visit Mount Lang where he held a Dharma meeting at which
several thousand people became his disciples. After the meeting
he returned to Shanghai, arriving there at the end of the third
month.
On his way to Suzhou, the Master visited the Shou-sheng Temple
at Ban-tang where he paid reverence to the stupa of Master Yuan
Shan-ji. After that he was invited by the devotees of Nantong to
visit Mount Lang where he held a Dharma meeting at which
Empty Cloud

261

several thousand people became his disciples. After the meeting

he returned to Shanghai, arriving there at the end of the third
month.
In the fourth month, the Master received a telegram asking him to
the capital, where he stayed at the Guang-ji Monastery. After
representatives of the Sangha from all parts of the country had
arrived, the new Chinese Buddhist Association was formally
inaugurated and proceeded to discuss and pass several important
resolutions. When some degenerate monks proposed the
abolition of the standing rules of discipline and morality, the
Master reprimanded them and wrote a statement entitled The
Degeneration of the Sangha in the Dharma-ending Age.283
Afterwards, the Master went to Da-tong in Shansi Province in
order to pay reverence at the Great Stone Buddha in Yungang
Grotto. When he expressed a desire to leave Beijing area, the
local authorities advised him to convalesce at Mount Lu in Jiangxi.
In the fifth month, the Master went south with his attendant, Juemin. On arrival at Han-kou, Abbot Yuan-cheng of Bao-tong
Monastery asked the Master to hold two weeks of Chan
meditation, after which he proceeded to Mount Lu, where
Upasaka Chen-Zhen-ru was awaiting him, subsequently staying
there at the Da-lin Temple.

283

According to the Mahayana, the Buddha predicted that the Dharma would go
through three phases of unfoldment after his parinirvana: (1) The correct period, when
the Dharma is reliably interpreted in both theory and practice; (2) The semblance
period when the Dharma would become more formalized and less spiritual; and finally
(3) The Dharma-ending-age;, when even the formal traces of the Dharma begin to
vanish.

Empty Cloud

262

In the sixth month, a few Chan monks came from Mount Yun-ju284
in Jiangxi and said that during the Japanese occupation, the
invaders had set fire to the Zhen-ru Monastery to prevent Chinese
guerrillas from using it as a hiding place. The whole temple had
been destroyed except for a large bronze statue of Vairocana,285
which remained intact amid the desolation of the grass-covered
site. The Master was sad when he heard of this and thought of the
holy site which had been founded in the Yuan-ho reign (806-820)
of the Tang Dynasty, and where many eminent Chan Masters had
stayed. If it was not rebuilt, it would be buried in oblivion. The
Master vowed to rebuild the monastery and applied to the local
authorities for permission to go there. Upasaka Zhu Hua-bing and
a few others offered to accompany the Master who left for Jun-ju
on the fifth of the seventh month.
In the ninth month, when a few bhiksunis in Canton who were
disciples of the Master heard of his arrival at Yun-ju, they came to
see him. After traveling by boat and train, they arrived at the
monastery, where they saw only ruined walls. They met a monk,
asking as to the Masters whereabouts. He pointed to a cowshed.
They bent down to enter its low doorway but could not see him at
first. After a pause to look round, they found him seated in
meditation posture on a bench. Slowly, he opened his eyes and
said, Why have you taken the trouble to come here? After they
had spoken about the object of their visit, he said, When I came
284

Yun-ju became a famous Cao-dong center after the arrival there of Dao-ying (d.902),
joint-heir of the Cao-dong transmission with Cao-shan Ben-ji (d. 901), both disciples of
Dong-shan Liang-Jie (d. 869). Ben-jis line disappeared after four generations, leaving
Dao0hings as the main Cao-dong center. Yun-ju also saw Lin-ji Masters of note. When
the Song capital fell in 1126, the imperial retinue fled south and the Emperor invited
Yuan-wu (d. 1135) to reside at Yun-ju. He was shortly joined by the great Da-hui (d.
1163). Also at this time, the eminent Cao-dong Master Hong-zhi (d. 1157) stayed on
Yun-ju.
285

The image of Vairocana symbolizes the sun of wisdom, the Dharmakaya or essential
Buddha-body.

Empty Cloud

263

here, there were only four monks present and I therefore decided
to set up a thatched hut for them. But numerous other monks
came along later. Within a month or so, their number increased to
fifty. Apart from this cowshed, there are only a few ruined
buildings which you have seen. But since you have called, please
be content with what is available and stay for a few days.
Although the cowshed was half a li northwest of the monastery,
the Master liked this remote location and also intended to have
the nearby soil tilled to obtain food for the monks. After the tenth
month, yet more monks came. The provisions were down to an
ounce of stale food at meals, but fortunately Upasaka Jian Yu-jia
in Shanghai contributed funds so that those on the mountain
could pass the winter. The Master planned to clear the land for
cultivation and to repair the halls of the monastery. That winter,
the Master was invited to transmit the Precepts in Qujiang and at
the Nan-hua Monastery.

XU-YUNS 115TH YEAR

(1954/55)

In the spring, the Master planned to rebuild the main hall for the
great bronze statue of Vairocana Buddha which was sixteen feet
high and had been cast in the reign of Wan-li (1573-1619) of the
Ming Dynasty by order of the then Empress Dowager. The roof of
the previous hall had been made of iron tiles because
earthenware ones could not resist the strong winds on top of the
mountain. So the Master decided to have iron tiles cast together
with four big iron cooking pots and two large bronze bells.
At the time, the number of monks and laymen on the mountain
exceeded a hundred and include many artisans and skilled
workmen. When devotees both in the mainland and overseas
Empty Cloud

264

heard of the Masters plan, they sent funds for the project. Since
the site, labor and money were available, the Masters plan was
easy to achieve. He divided the community into two groups,
assigning one to reconstruct the monastery buildings and the
other to clear the land for tillage.
Since everybody was willing to work, in the fifth and sixth months
the Dharma Hall was completely rebuilt with, above it, a library
for two editions of the Tripitaka. At the same time, the equivalent
of ten acres of arable land was made available to grow rice for the
community, thus carrying out the rules laid down by the ancient
Chan Master Bai-zhang.286
In the seventh month, over twenty dormitories, a brick-kiln,
latrines and rice-pounding rooms were rebuilt, but the Master
continued to stay at the cowshed as before. When Abbot Benhuan of the Nan-hua Monastery, Bhiksuni Guan-ding of the Taibing Lotus Hall and four others came to the mountain to pay
obeisance to the Master, they saw a cracked bell on the grass and
asked him why it had been left there. He said, It is an ancient bell
of this mountain and used to be called the Self-ringing bell
because in the past whenever enlightened Masters came, it rang
by itself. When the Japanese Army set fire to this monastery, the
tower was destroyed and the bell dropped to the ground, but its
crack will mend by itself. When they examined the bell closely,
they found that the upper part of the crack seemed to have been
patched by itself. The Master then said, I shall wait until the crack
286

Bai-zhang Hui-hai (720-814), successor Ma-zu Dao-Yi. Though both Masters are
known for their seemingly eccentric behavior - quite typical of Chan adepts in the Tang
- they were both strict disciplinarians. Their apparently uncouth gestures were in fact
necessary to help drive away dualistic views held by their disciples and visitors. Baizhang is also famous for drawing up the first set of disciplinary rules of Chan monks.
They were called Bai-zhangs Pure Rules (Bai-zhang Jing-gui). Bai-zhangs dictum, A day
without work, a day without food, was adequately met by Master Xu-yuns plans for the
Zhen-ru Monastery.

Empty Cloud

265

disappears completely and then hang the bell in the newly-built

tower.
The Master then led them on a visit to other parts of the
monastery.
In the eleventh month, the cowshed caught fire, and when the
monks urged the Master to move into the newly rebuilt temple,
he said, I liked its primitive charm and had the cowshed rebuilt.
That year, the Master received several telegrams from Beijing
asking him to go there, but he declined on the grounds of old age
and ill health. At the end of the year he held a week of Chan
meditation.

XU-YUNS 116TH YEAR

(1955/56)

In the spring, the additional temple buildings and kitchens, a hall

for the fivefold-meditation,287 storehouses, guest halls and other
meditation halls were built and completed one after the other.
In the summer, when the Chinese Buddhist Association met in
Beijing, the Master was very busy and could not go north to
attend its proceedings.
In the autumn, several dozen monks came from other parts of
China. Those who had not received the full Precepts asked the
Master to ordain them, but he thought it unwise to do so under
the prevailing circumstances. On the other hand, he did not think
it was appropriate to refuse their request. Thus he decided to
287

That is, meditation (1) upon the real to accord with the noumenon; (2) on purity to
wipe out transient phenomena; (3) on all-embracing wisdom to accord with the Mean;
(4) on compassion for the liberation of all living beings; and (5) on kindness for their
happiness.

Empty Cloud

266

ordain only those already present at the monastery and forbade

them to tell outsiders. With a view to transmitting the precepts in
the tenth month and to ordaining the monks on the fifteenth of
the eleventh month, the Master applied for permission from the
Government and the Chinese Buddhist Association in Beijing.
When the monks in other places heard news of this, they came to
be ordained by the Master. At first about a hundred arrived, but
soon two hundred more followed so that there were now five
hundred monks on the mountain, all seeking ordination, and it
was difficult to look after them with food and lodgings. Moreover,
the Roman Catholic Church, the Buddhist Youth Association, and
the Diamond Bodhimandala at Shanghai had been in trouble for
one reason or another during the last few months - and, to make
matters worse - the provincial authorities of Gansu telegraphed
those in Jiangxi saying that unscrupulous leaders of deviant sects
had been coming to Mount Yun-ju to ask for ordination. When the
Master heard of this allegation, he took every precaution to avoid
trouble. The local authorities discussed this matter with him and
offered to send police for the maintenance of peace and order on
the mountain. At the time, those seeking full ordination were
already at the monastery, and to have rejected their demands
would have broken the Buddhas commandment to help others;
whereas to accept would have been absolutely impossible
because of present conditions - what with the lack of food and
accommodation. Thus the Master followed the relevant chapter
in the Brahma-Net Sutra288 on the expedient of self-administered
ordination.

288

The Brahmajala-sutra or Fan-wang-jing was translated into Chinese by Kumarajiva in

406. It became very popular as a basic text concerning the Bodhisattva rules and
commandments.

Empty Cloud

267

The Master expounded the Ten Prohibitions289 to the monks, all

the Vinaya rules and the Three Cumulative Commandments,290
something he did at great pains for ten consecutive days. He then
urged them to return to their native locations and to act as
instructed on a date fixed by himself, giving them certificates of
discipleship, keeping with him only the hundred monks whom he
had arranged to ordain on the appointed day and thus the trouble
came to an end. Afterwards, he held a week of Chan meditation.
That year more than 140 mou (21.2 acres) of land were reclaimed
to raise rice and millet, and numerous plots were cleared in order
to plant tea and fruit trees. No sooner had these wastelands
become fit for tillage than outsiders began to covet them. The
local authorities set up an office of the Agriculture and Forestry
Department on the mountain to take over all the land reclaimed
by the monastery on the pretext of increasing its productive
capacity. The Master bore this patiently, but when they also took
over his cowshed and forced him away, he telegraphed Beijing to
report the incident. The provincial authorities were then ordered
to return the Masters cowshed to him along with the reclaimed
land. Although the local officials obeyed this order, they bore a
grudge against the Master and later caused him a great deal of
trouble.
289

The Ten Prohibitions (Saksapada) are: (1) Not to take life; (2) Not to steal; (3) Not to
commit adultery; (4) Not to lie; (5) Not to take intoxicating liquor; (6) Not to take food
out of regulated hours; (7) Not to use garlands or perfumes; (8) Not to sleep on high or
broad beds; (9) Not to take part in singing or dancing or witness the same; (10) To
refrain from handling minted or unminted gold.
It is apparent that the Northern Buddhist tradition has introduced variants of the above
for practical purposes. For instance, the handling of money has been allowed in Chinese
monasteries where many monks have been responsible for raising subscriptions,
managing temple affairs, reprinting books, etc.
290

The Tree Cumulative Commandments are: (1) To do no evil; (2) To do good; (3) To
benefit all sentient beings. In practice, the Three Cumulative Commandments are given
prior to the Ten Prohibitions mentioned above.

Empty Cloud

268

Monks from other places came to the mountain in great numbers

and about 1,500 of them stayed at the monastery in thatched
huts built to lodge them. Day and night they inquired about the
Dharma without interruption, but in order to avoid putting strain
on the Master, he was asked to fix the time for daily interviews.
From the eleventh of the third month, he began to give daily
lectures which were duly recorded.

XU-YUNS 117TH YEAR

(1956/57)

In the spring the Master began building the main hall, the shrine
of the four deva-kings (guardians of the monastery), the Tower of
Humility, the Tower of Boundless Sight, the bell tower, shrine
halls and dormitories, which were completed one after the other.
They were copied from the Gu-shan, Nan-hua and Yun-men
Monasteries.
Thus in less than three years after the Masters arrival, new
temple buildings sprang up again to restore the ancient splendor
of the holy site from the Tang and Song Dynasties. Those staying
at the monastery now numbered two thousand people, among
whom were technicians, building contractors and people
experienced in agriculture and forestry. They contributed to the
speedy renovation of the holy site and reclamation of wasted
land.
In rebuilding the Zhen-ru Monastery, the Master did not appeal
for funds but contributions came nevertheless from all quarters.
For instance, Bhiksuni Kuan-hui of Hong Kong held a Dharmameeting there and succeeded in raising 10,000 Hong Kong dollars,
which she sent to him, and Upasaka Zhan Li-wu of Canada, who
had never met the Master, contributed 10,000 Canadian dollars.
Empty Cloud

269

Upasaka Wu-Xing-cai of Shanghai, who had left that year for Yunju via Hong Kong in order to pay reverence at the holy site, went
by way of the Zhang-gong Jetty and found the mountain track
rough and difficult to negotiate. He vowed to repair it and the
work, which required an expenditure of 100,000 dollars, was now
under way. The Master had rebuilt a score of temples and
monasteries all over the country. When he originally came to the
holy site in ruins at Yun-ju, he had only a staff with him, and after
its renovation he handed the newly rebuilt temple to another
monk and left with that same staff as his sole possession. Now
that the monastery on Mount Yun-ju291 had been rebuilt, it
seemed that he had been assisted by devas and everybody hoped
that he would stay there.
In the ninth month, when the Pool of the Bright Moon and Blue
Stream were being dredged on the mountain, a large rock was
dug up which bore mainly indecipherable inscriptions except for a
few characters here and there which mentioned that the ancient
Chan Master Fu-yin (Buddha Seal), the then Abbot of the
monastery, and the great poet, Su Don-go, had frequently sat on
the stone which was close to the stream. A bridge had later been
built nearby to commemorate the occasion, the rock then being
called the Mind Chat Rock, and the bridge Buddha-seal Bridge.
Master Xu-yun now built a porch for the rock at the end of a new
bridge to preserve the historic site and wrote the following poem
on the occasion:
In fulfillment of a vow to worship Buddha
Su Dong-bo crossed mountains and rivers without end.
On a rock near the Blue Stream Bridge he chatted on about
The Mind until it vanished, won over by the rock.
291

Yun-ju means Abode of the Cloud and the Masters name, Xu-yun, means Empty
Cloud. Yun-ju was the Masters last abode on earth.

Empty Cloud

270

In those days at Jin-shan292 he wore his belt of jade;293

Thus dull in spirit he could not forsake the world.
A cloud294 now rolls up the Mind Chat Rock
To rebuild a bridge, commemorate a poets name.
That winter about two hundred monks and laymen cleared over
180 mou (27.2 acres) of marshy land to grow rice and over 70 mou
(10.6 acres) of dry land to plant other cereals, thus providing
adequate food for a community of five hundred monks.
On the seventh of the twelfth month the Master held two weeks
of Chan meditation. After that, the monks at Nan-hua Monastery,
the Temple of Six Banyans in Canton, Ding-guan Monastery at
Zhang-ding, and the Fa-lun Temple in Ning-hua requested the
Master to transmit the Precepts to their devotees expediently
from a distance.

XU-YUNS 118TH YEAR

(1957/58)

As requested by Upasaka Wu Xing-zai, repairs to the mountain

track had begun the previous year. In the spring, the eighteen li of
track from Zhang-gong Jetty to the monastery was widened six
feet. It consisted of paths winding up steep mountains and
precipitous peaks, and bridges were built over all the mountain
torrents. The whole work was completed in the autumn and
inscriptions in large Chinese characters - such as Zhao-zhou Gate,
Rainbow Bridge, etc. - were carved on the rocks along the track.

292

Mount Jin, the site of a famous monastery.

Symbol of the officials high rank which showed the poets inability to forsake worldly
things.
294
The cloud stands for Master Xu-yun.
293

Empty Cloud

271

The Master recorded the event in a gatha which was carved on a

stone tablet.
In the sixth month, the local Department of Agriculture and
Forestry, seeing that the community had reclaimed wasteland,
cancelled the 1953 agreement which authorized the monastery to
do such work, set up their own organization on the mountain and
sent a few dozen men to the monastery to take over all its land.
The monks in charge vainly petitioned the local authorities seven
times to abide by the agreement. When the men took over the
Masters cowshed and ordered him to leave it, he reported the
matter to the Beijing government, who immediately instructed
the provincial authorities to stop interfering with the monasterys
reclamation works. Although they obeyed Beijings orders, they
bore a grudge against the Master for reporting the matter to their
superiors. This was the cause of endless troubles that ensued. As
a result, the Master was compelled to hand over all the reclaimed
land to the local Department of Agriculture and Forestry to
appease them. About the same time, Abbot Hai-deng of the
monastery expounded the Lotus Sutra, after which he selected
thirty young monks to form a Buddhist Study Center to train the
novices.

XU-YUNS 119TH YEAR

(1958/59)

In the spring, the purge of rightist elements in the country

affected temples and monasteries. A group of so-called Buddhists
convened a general meeting in Hankou at which the abbots and
the monks in charge of designated temples and monasteries were
required to be present. The Master excused himself on the
grounds of old age and ill health.
Empty Cloud

272

Abbot Beh-huan of Nau-hua Monastery, Master Chuan-shi,

Director of Guests at Zhen-ru Monastery, Abbot Fu-yuan and
Master Jian-xing and Yin-kai of Yun-men Monastery were accused
of being rightists but were given a chance to turn witness in
order to denounce, incriminate and purge the Master. They
narrowly escaped misfortune when they refused to do so. Finally,
a small group of accusers indicted the Master on ten charges,
such as corruption, reactionarism, gangsterism, extravagant
transmission of the Precepts, etc., - the most unbelievable one
being that he shared his cowshed with young novices to practice
homosexuality.
At the monasteries of Nan-hua, Yun-men and Zhen-ru, news
bulletins were posted on the walls denouncing the Master who,
however, took no notice of them. When his disciples wanted to
reply to these groundless charges, he prevented them from doing
so. One, then two months passed without any news from Hankou,
where the meeting also came to an end. However, the Masters
most helpful attendants and those monks who had followed him
for many years were ordered to leave him and sent to places
designated by the local authorities.
Another couple of months passed without any action being taken
against the Master. Then one day he received a letter from Beijing
and learned that the Hankou meeting had not dared to purge him
because of his well-known lofty virtues, but had only sent a list of
indictments to the highest authority who, after glancing at it, only
laughed and ordered them not to purge him. Thus the Master
escaped from misfortune.
On the fifteenth of the ninth month, the Police Chief, Zhang Jianmin, came with this senior assistants to the Masters cowshed,
searched it and dug up the ground without finding anything. They
then took away all the letters which the Master had received from
Empty Cloud

273

Beijing, documents, sutras, accounts books, etc., which they

refused to return in spite of repeated requests.
On the sixteenth of the ninth month, the Master gathered the
community in the main hall to inform them of recent happenings.
As a consequence of these troubles, the Master fell very ill.
Before, when he paid reverence to the Buddha, he could
prostrate, - but now he had to be supported by his assistants. The
community knew that his causal life was coming to an end. One
day he called in two attendants and entrusted them with his last
will. On the nineteenth of the tenth month, he delivered his final
sermon to the community.

Empty Cloud

274

The Pure Land Master Yin Guang (d. 1940)

See Xu-yuns Discourse, 21 December, 1952.

Empty Cloud

275

CHAPTER FIFTEEN

THE FINAL YEAR

XU-YUNS 120TH YEAR
(1959)

In the spring, since the Master had entered his 120th year,
temples, monasteries and all his disciples both in China and
abroad were jubilant about him reaching the same age as the
ancient Master Zhao-zhou295 and informed him of their desire to
celebrate his birthday. He immediately replied to them as follows:
I myself do not know how long I shall live and my birthday is still
far off. However, the Upasaka Wu Xing-zai has expressed a desire
to send me birthday scrolls and I have thanked him, requesting
him not to do so. My former karma has caused my present life to
be full of troubles. I am like a candle in the wind and have
achieved nothing; when I think of this I am ashamed of my empty
reputation. A century of worldly troubles is like a dream and an
illusion and is not worth any attachment. Moreover, since birth
leads to death, a wise man should be on the alert and set his mind
on the Dao, like one who loses no time to save his burning head.
How can I indulge in following a worldly custom? I thank you for
your kindness from the bottom of my heart but sincerely regret
that I am unable to accept your present. I still grieve over the
untimely death of my mother and would request that you stop
295

Master Zhao-zhou (778-897), well known for his gon-an Wu (Jap. Mu).

Empty Cloud

276

this unprofitable plan to celebrate my birthday in order not to

aggravate my sins.
In the third month, as the Master saw that the dredging of the
Pool of the Bright Moon and building of the stupa were not yet
completed, he personally supervised the work which was finished
a few months later.
As early as 1956 after Mrs. Zhan Wang Shen-ji had become the
Masters disciple, she and her husband, Zhan Li-wu, a Chinese
merchant in Canada, had intended to contribute to the rebuilding
of the main hall, but since all the temple buildings had by then
been renovated, the husband expressed a desire to erect a stupa
for the relics of the Buddha and a Chan Hall, to be called Liu Yun
(lit. Retaining the Cloud, i.e., the Master) with a wish that he
should remain in the world.
The Master replied that since the monasteries of Nan-hua and
Yun-men each had a stupa for the ashes of dead monks, it would
be advisable to construct one for Zhen-ru, which still lacked a
stupa so that the remains of ancient Abbots and Masters of the
monastery, which had been buried elsewhere, could all be
brought to and preserved in one stupa where they would be well
looked after so that devotees could come to the mountain and
pay reverence to them. As to the Liu-yun Hall that was proposed,
he was deeply moved by the patrons thought, but since he had
never used a single beam or tile contributed by others for his own
account during his whole life, he politely declined the offer.
Zhan Li-wu wrote to the Master saying that, besides 10,000 Hong
Kong dollars which he had already remitted, he would send him
another 50,000 (or 10,000 Canadian dollars in all) for building the
stupa. The Master accepted the contribution and in the winter of
that year (1956) began the construction of a stupa similar to that
of Nan-hua Monastery and a few more sutra-reading rooms for
Empty Cloud

277

the monks. The work was completed in the seventh month of this
year (1959) and was the last work to be done in his lifetime.
In the same month, the Master received remittances from
Upasikas Wang Shen-ji of Canada and Zeng Kuan-bi of Hong Kong,
each requesting him to make a statue of Ksitigarbha Bodhisattva
to celebrate his 120th birthday. He immediately ordered the two
statues, which were finished within two months; one was placed
in a shrine in the bell tower and one in the stupa. They were the
last statues made in his lifetime.
The Master had gradually grown weaker after his grave illness in
the third month. At first he could still manage to attend to his
duties and to supervise all the unfinished works, but in the
seventh month he suffered from chronic indigestion and could
not take rice and other solid food; so at breakfast and midday, he
only took a small bowl of congee (a thin rice soup).
The Beijing government ordered the provincial authorities to
arrange for him to be treated by a doctor, but he declined, saying:
My causal link with this world is coming to an end. He then
wrote to his disciples who had contributed to the rebuilding of the
monastery, informing them that its renovation had been
completed and enjoining them to send no more remittances to
him. He also urged them to take good care of themselves and to
strive to practice the Dharma.
As the Master was very ill, one day the Abbot of the monastery
and the monks in charge came to see him at the cowshed. Zu-yun
said, There is a causal affinity between us so that we gather
together at the same place and, thanks to our greatly developed
minds, we have been able to restore this holy site in the space of
a few years during which I was deeply moved by your suffering
and hardship. I regret that my causal life is coming to an end and
will be unable to look after this monastery, so it is incumbent
Empty Cloud

278

upon you to take good care of it. After my death, please have my
body dressed in my yellow robe and garments, placed in a coffin a
day later and cremated at the foot of the hill to the west of the
cowshed. Please then mix my ashes with sugar, flour and oil;
knead all this into nine balls and throw them into the river as an
offering to living beings in the water. If you help me to fulfill my
vow, I shall be eternally grateful.
They comforted the Master who then chanted the following three
gathas:
First Gatha
Taking pity upon ants a shrimp jumps not into the water;296
To benefit watery beings throw my ashes in the river.
If they accept this last offering of my body,
I hope they will win Bodhi and labor for salvation.
Second Gatha
I urge my Dharma friends to think
Deeply and with care about
The karma of birth and death
As silkworms spin their cocoons.
Endless desires and thoughts
Increase all trouble and suffering.
If you would escape from this,
First practice almsgiving and the threefold study
Of wisdom, meditation, discipline,
Then hold firm the four correct thoughts.297
Suddenly you awaken and perceive
296

This line refers to Xu-yun being offered the change to leave the troubled conditions
in mainland China but because of his compassion, he declined.
297

The four correct thoughts: (1) That the body is impure; (2) That suffering comes from
sensation; (3) That mind is impermanent; (4) That there is no ego-self in phenomena.

Empty Cloud

279

Clearly that all is like dew and lightning.

You realize that in the absolute
Myriads of things have the same substance.
The created and the uncreated
Are like water and its waves.
Third Gatha
Alas, in my declining years
My debt of gratitude is still unpaid.
As my debt is still outstanding,
Shallow is my wisdom and yet deep my karma.
I blush at my failure (in my Dharma practice),
At my stupidity while staying on Yun-ju.
Like one who still clings to words when he recites the sutras.298
I am ashamed to meet the World-Honored One
And the assembly that is still gathered on Vultures Peak.
It is now your duty to protect the Dharma,
For you are now Wei-tuo in this age reborn299
To revive the true tradition of Vaisali
Which reveals the oneness of self and others.
Look up to and respect Vimalakirti,
A rock that in midstream ever stands unmoved,
One on whose words men for deliverance rely.
They endure endless ills in this Dharma-ending age
In which scarce are they who on Truth rely.
I am involved in trouble since my reputation is not true;
You should, therefore, awaken
And from the right path, no longer stray.
Rejoice to hear of the Buddhas land

298

One who recites the sutras aimlessly without trying to understand their meaning.

299

A general under the Southern Deva-King, one of the guardians in a monastery.

Empty Cloud

280

And with it strive to be in tune.

These last words are left behind
To reveal my inmost thought.
In the eighth month, as the Masters birthday drew near, the
Abbots of other monasteries and his disciples came to the
mountain to offer their congratulations. He felt a little better. A
few disciples headed by Bhiksuni Kuan-hui came from Hong Kong
and had several long talks with him.
At the beginning of October, as the Master was critically ill, he
ordered that the statues of the Buddhas and the sutras be placed
in good order in the stupa where a few monks should stay to
recite the Buddhas name in the morning and evening sessions.
On 7 October, when the Master received a telegram from Beijing
announcing the death of Marshall Li Ji-shen, he exclaimed, Li Jishen, why have you gone before me? I must go too. His
attendants were taken aback at these worlds. As the Master had
lain in bed for several days during which he breathed with
difficulty and slept most of the time, an attendant came to watch
by his side. Each time the Master saw him, he told the latter to
leave him alone, saying, I can take care of myself.
On 12 October at noon, the Master ordered his attendants to take
the statue of the Buddha in the niche to another room for
worship. The monks felt something unusual and reported to the
Abbot and the monks in charge of the monastery who came to
see him in the evening and implored him to stay for the sake of
the Dharma. He said, Why do you still take this worldly attitude
at such a moment! Please recite the Buddhas name in the main
hall for me. As they asked for his last instruction and will, he said,
A few days ago I told you what to do after my death; there is no
need to repeat it all over again. As to my last words, they are:
Empty Cloud

281

Practice sila, dhyana and prajna to wipe out desire, anger and
stupidity.
After a pause, he continued: Develop the right thought and right
mind to create the great spirit of fearlessness for the deliverance
of men and the whole world. You are tired; please retire to rest.
It was midnight when they withdrew.
Yun-ju was a high mountain and in the height of autumn, the cold
from biting winds caused the leaves in the thicket to drop in
abundance. The sky was hidden by tall trees which cast their
confusing shadows. In the room, the flame of a tiny lamp was as
small as a bean and outside dewdrops were like pearls. In his
distant cowshed, the solitary old Master lay in his bed, far away
from the main hall where the sutra reading and sacred music
continued to bid him farewell.
Early in the morning of 13 October, two attendants entered the
room, where they saw the Master seated in meditation posture as
usual, the only exception being the reddish color of his cheeks.
They dared not disturb him and went outside to watch. At noon,
through the window, they saw him descend from his bed, drink
some water and stand up to pay reverence to the Buddha. Fearing
that he was too weak and might fall to the ground, they entered
the room. The Master then sat down and said slowly, I just saw in
a dream a cow trample on and break the Buddha-seal Bridge; I
also saw the stream stop flowing.300 He then closed his eyes and
said no more.
At 12:30 p.m., he called his attendants and then looked around,
paused and said, You have been with me for years and I have
been deeply moved by your hardship and suffering. It is useless to
speak of past events, but in the last ten years I have drunk from
300

This means release from the last link with the world of illusion.

Empty Cloud

282

the cup of bitterness and have been shocked by distrust and peril.
I have endured slander and injustice so that the holy sites in this
country can be maintained, the best traditions and rules of pure
living can be preserved and the Sangha robe kept intact. I have
risked my life to fight for this Sangha robe! You are my closest
disciples and know all that has happened. Later on if you stay in
thatched huts or go to other monasteries, you should always keep
this Sangha robe as a symbol of our faith, but how to preserve it?
The answer is in the word sila. After saying this, he brought his
palms together and enjoined upon his assistants to take good care
of themselves. They refrained from tears and went outside to
watch.
At 1:45, the two attendants entered the room and saw the Master
reclining on his right side. Seeing that he had passed away, they
immediately informed the Abbot, and the whole community
gathered to read sutras to bid farewell to the Master and then
took turns to recite the Buddhas name by day and night.
The Masters body was encoffined on the 18 th, and when it was
cremated on the 19th the air was filled with a rare fragrance and a
white smoke went up into the sky. In the ashes were found over a
hundred large relics of five different colors and countless small
ones which were mostly white; all of them were clean and
brilliant in appearance. On the 21st, the ashes were placed in the
stupa.
The Master passed away in his 120th year at the Dharma-age of
101.301

301

A monks Dharma-age means the number of years he has been in the Sangha.

Empty Cloud

283

APPENDIX

THE SONG OF THE SKIN BAG

WRITTEN BY MASTER XU-YUN
TH

IN HIS 19 YEAR

The Song of the Skin Bag,302 the skin bag is sung. Before the
empty eon303 it had neither name nor form,
After the Buddha with awe-inspiring voice304 it became a
hindrance.
Three hundred and sixty tendons are linked within the body305
Enclosed by four and eighty thousand pores.306
Divided it splits into heaven, earth and man,
United it combines the four elements.
It supports heaven, props up earth,
But what of its mettle?
Understand cause and effect, discern the times
Survey the stupidity of past and present.
302

The human body is likened to a skin-bag which obstructs our realization of the truth.

303

The empty eon is regarded as coming after that of the destruction of the worlds
systems and preceding that of their formation, the latter being followed by that of
existence.
304

Bhimsa-garjita-ghosa-svara-raja (short form Bhimsa-raja) or the King with aweinspiring voice, the name of countless Buddhas, successively appearing during the eon
free from misery, decay, calamities, epidemics, etc.
305

The digit 3 symbolizes the past, present and future, or time. The digit 6 stands for the
six worlds of existence and the six directions north, south, east, west, the zenith and
nadir, or space.
306

The digit 8 stands for the eight consciousnesses and the digit 4 for the four elements:
earth, water, fire and air which constitute the human body.

Empty Cloud

284

Because of wrong clinging to illusory forms,

Parents are involved and wife and children loved.
By vain indulgence in delusion karma is left behind,
The Song of the Skin Bag, the skin bag is sun.
Drinking wine and eating meat upset the mind-nature,
Indulgence in pleasure and desire leads to utter ruin.
When officialdom is strong to oppress the innocent307
And readers artful against their consciences, how long
Will their wealth and power last, their pride and their
extravagance?
The poor and lowly will not so last while there is cruelty and
violence.
Discrimination between self and others leads to inequality,
Destroying living beings as worthless things.
Thinking and discerning cause desire, stupidity and hatred,
While becoming lost in heresies invites self-destruction.
Killing, stealing, adultery and lying have no end,
And rude behavior to others increases attachment and
aversion.
To scold the wind and curse the rain is disrespectful to the
gods,
While depression comes from ignorance of birth and death.
When leaving a cows womb to enter a mares belly
Who will sing of or lament your change of form?
Many evil acts without a good deed will make
Aimless and toilsome your transmigration.
Entering the three evil realms, falling into hell308
Causes suffering to animals and hungry ghosts.
The ancient sages would oft repeat their warning,

307

The Masters father was an official.

308

The three evil realms: hungry ghosts, animals and hells.

Empty Cloud

285

Likewise the morning bell and drum at eve are to change your
heart.
Good and evil karma bring certain retribution,
Escape then, worldly men, from the five periods of impurity.309
The Song of the Skin Bag, the skin bag is sun;
If the owner of form is not entangled by it,
For illusory matter to interdependence owes its name He can readily turn his mind within
To contemplate in sovereign ease.
With no desire for fame and for wealth no craving,
Cut off all liking and from the world retire.
With no love for wife and no affection for children
Enter a monastery to keep the discipline.
Look for learned teachers, seek out their teaching.
On Chan practice and meditation to oer-lap the three
worlds.310
Store what you see and hear, forsake all causal clinging
To escape for ever from the worldly way.
By taming the six senses and stopping all your thoughts,
With neither self nor other, no trouble will remain,
Unlike worldly men who sigh when mist and dew disperse.311
With one robe to cover you and food enough
To satisfy your hunger, keep yourself in shape.
Give wealth away, sacrifice your body and life
Without a second thought, as when you spit or sneeze.
309

The five periods of impurity: (1) The eon in decay when it suffers deterioration giving
rise to form; (2) Deterioration of views, selfishness, etc., arising; (3) Passions and
delusions arising from desire, anger and stupidity in which pride and doubt prevail; (4)
The subsequent increase in human miseries and decrease in happiness; and (5) The
gradual shortening of human life to ten years.
310

The Triple realms of desire, form and formlessness.

311

All worldly men are grieved about the impermanence of things which are likened to
mist and dew.

Empty Cloud

286

Keep pure the discipline, be without fault

And correct in your deportment.312 Be not angry
When insulted, bear no hatred when you are beaten,
Forget all derision by enduring the unendurable.
Without deviation, without interruption
Hold forever the one thought of Amitabha.
Let there be no dullness, no confusion,
But like the fir and cypress defy the bitter cold.
Doubt no more the Buddha, doubt no more the Dharma;
With innate wisdom look clearly into what you see and hear,
Bore the paper, cut the hide313 and go back
To the source, for self-liberation means
Returning to the spring and source of reality.
There is neither non-existence nor emptiness
Exposed is the potentiality divine, wondrous and inconceivable.
When you reach here all grievance ends.
Hurrah, for now you realize the goal.
With the ten titles of Buddha314 you will teach a myriad worlds.
Aha, that same leaking shell315 is now
The omnipresent Buddha-body.316
Clearly good and evil karmas are infallible, so why
Rely on falsehood instead of practicing the truth?
312

That is, while waking, standing, sitting and reclining.

313

Bore the paper of the sutras to extract the correct meaning and pierce the ox-hide of
ignorance to realize the truth.
314

The ten titles of a Buddha are: (1) Tathagata - He who comes thus as do all other
Buddhas; the absolute coming; (2) Arhat or one worthy of worship; (3) Samyaksambuddha - Omniscient; (4) Vidyacarana-sampanna - perfect knowledge and conduct;
(5) Sugata - the well-departed; (6) Lokavid - knower of the world; (7) Anuttara, the
peerless lord; (8) Purusa-damya-sarathi - the tamer of passions; (9) Sasta devamanusyanam - the teacher of gods and men; (10) Bhagavat or Lokanatha - the WorldHonored One.
315

The illusory human body.

316

The spiritual body appearing in full.

Empty Cloud

287

When the absolute is split the two extremes appear,

The spirit mind turns into heaven and earth.
Kings and ministers are noble owing to their past karmas,
None are rich or noble, poor or humble without previous
cause.
Where there is birth - there will be death,
Why grumble since this is known to everyone?
For wife, children (and self), for happiness and wealth
All prospects are spoiled by anger and desire.
For what fame or gain did I trifle
Away my last nineteen springs?317
Frustrations of a thousand, nay ten thousand kinds
Harass and make your life yet more unbearable.
When you grow old with failing sight and snow-white hair
You will have vainly passed a lifetime ignorant of virtue.
From day to month, from month to year in vain will you
Regret that months and years turn like a wheel.
Who is an immortal in this world of ours?
Tis better to revere once more the cloud of compassion318
And on a famous mountain or in some renowned place
To live at ease in transcendental bliss.
Do not you know how fast the temporary flies?
Respectfully ponder a few expedient sentences,
Recite Amitabhas name, see clearly into birth and death,
Then enjoy happiness beyond the reach of others.
Practice Chan, seek out its aim; the pure
And the spiritual are only this.
With clear tea and vegetarian food the mind
Errs not, enjoying Dharma night and day.
317

th

Xu-yun complained that he had wasted his time until his 19 year before succeeding
in escaping from home.
318

The over-spreading, fructifying cloud of compassion, the heart of the Buddha.

Empty Cloud

288

Forsake both self and other, relinquish you and I,

Treat friend and foe alike forgetting praise and censure.
When the mind is free from hindrance and disgrace
Do Buddhas and Patriarchs regard its Oneness as being without
use?
The World-Honored One renounced his love to climb the
snowy mountains,319
While Avalokitesvara left home to become a son of the
Buddha.320
In the days of Yao and Shun321 lived Zhao and Yu,322
When the throne was offered to Zhao he washed his ears.323
Remember Zhang Zi-fang and Liu Cheng-Yi
Who cast away their glory, retiring from the world.
In this period of termination when troubles lie ahead,324
Why do you not awaken to vie with the ancestors?
To indulge in ignorance, committing the ten evils
Exhausts your ingenuity and wins the worlds contempt.
Wars, epidemics, droughts and floods are frequent,
Dearth, famine and strife succeed each other and
When weird tales prevail misfortune follows.
Midst earthquakes, landslides and tidal waves
What will you do in order to escape?
Evil acts in past transmigrations
319

The Himalayas. According to the Chinese Buddhist tradition, this symbolizes the
Buddhas renunciation ascent on the Bodhi-path.
320

A bodhisattva, son of the Buddhas family.

321

The golden age of Chinese history when the country was ruled by the wise Emperors
Yao and Shun.
322

Yao knew that Zhao and Yu were two sages and offered to abdicate in their favor but
both declined.
323

When Zhao heard of Yaos offer of the throne to him, he went to the river bank to
wash his ears from the impurity of the offer.
324

The present period of the Dharma-ending-age.

Empty Cloud

289

Cause present falsehood and frustration.

When poor and in trouble virtue should first be cultivated,
Then in a monastery worship with virtuous heart the King of
the Law,
Repentance and reform from past wrong deeds improve your
lot.
Call on learned teachers, seek your experience to seal,
First learn, then leave both birth and death to realize the Mindnature,
Impermanence exposed reveals eternity.
Path lies in path within your practice.
The saints and sages left clear sayings to reform the world,
Slight not then the teaching of the Tripitaka.
With earnestness and deep sincerity
I urge all human beings to be righteous
Take not my words as idle nor forget them,
For self-cultivation leads to perception of self-nature.
Hasten your practice, be ever zealous,
For the sowing of Bodhi is the direct cause of awakening.
The nine stages after rebirth in the Lotus are testified by the
Buddha,
An Amitabha will take you to the Western Paradise.
Lay down your bag of skin, leap on the Vehicle Supreme.
This is the Song of the Skin Bag, hearken to it friends!

Empty Cloud

290

GLOSSARY
ABHIDARMA (Chin. Lun-zang): One of the three divisions of the
Tripitaka or Three Baskets (San-zang). It consists of systematic
treatises and commentaries, usually attributed to disciples of the
Buddha or eminent scholars who lived in the centuries after the
Buddhas parinirvana.
ALAYA VIJNANA (Chin. A-le-ye-shi): The eighth consciousness or
store consciousness, so-called because it is held to contain the
seeds of all dharmas, physical and mental. As such, it occupies an
ambivalent role in Buddhist psychology. While screened by inborn
and discriminative attachments it is the source of delusion, but
when these are eradicated, it is the source of enlightenment. Cf.
The Surangama Sutra.
AMITABHA BUDDHA (Chin. Amito-fo): The Buddha of Boundless
Light of the Western Pure Land or Sukhavati, the central figure of
the Pure Land Tradition. Appears in sutras and mandala groups
with Avalokitesvara on his left and Mahasthamaprapta on his
right. He vowed to bring all sentient beings to his Pure Land and
adherents of this school recite his name in order to be reborn
there. Cf. The Sutra of Amitabha, Sutra of Amitayus, etc.
ANANDA (Chin. A-nan): Young brother of Devadatta and cousin of
the Buddha. Said to have accompanied the Buddha for twenty
years. Famous for his keen learning and memory. Regarded as the
Second Indian Chan Patriarch by Chinese Buddhists.
ANUTTARA-SAMYAK-SAMBHODI (Chin. A nu-duo-lo-san-miao-sanpu-ti): Supreme and unexcelled enlightenment. Short form:
anubodhi.
Empty Cloud

291

ARHAT (Chin. Lohan): The saint or highest type of the Hinayana

tradition who has reached the fourth dhyana-stage but only
pursues self-enlightenment, in contrast with the Bodhisattva or
highest type of the Mahayana who pursue self-enlightenment for
the sake of others. The term is sometimes used more broadly to
denote any Buddhist saint or sage.
ARYA (Chin. Sheng): a noble saint, an honored bhiksu; one who
follows the royal path to attainment. Noted for wisdom and
insight.
ASHVAGOSHA (Chin. Ma-ming): Known as the Neighing Horse. A
Brahmin converted to Buddhism in the first century C.E. Said to
have been an advisor to King Kanishka. Eventually settled in
Benares. His most famous contribution is the Awakening of Faith,
a commentary which has exerted wide influence in the Far East.
AVALOTKITESVARA (Chin. Guan-yin): Known as the Goddess of
Mercy in China and as She who looks down upon the cries of the
world. A Bodhisattva linked with the compassion aspect of mind.
Attained enlightenment by looking into the hearing faculty. The
name means sound regarder. Cf. the Surangama Sutra. Guanyins bodhimandala is at Pu-tuo.
AVATAMSAKA SUTRA (Chin. Hua-yan Jing): Said to have been the
first long sermon expounded by the Buddha. It teaches the Four
Dharma realms: (1) the phenomenal realm, with differentiation;
(2) the noumenal realm, with unity; (3) the phenomenal and
noumenal as interdependent; and (4) the phenomenal as
interdependent. There are three Chinese translations:
Buddhabhadras 60-fascicle work (418-20); Siksanandas 80fasicicle work (695-9) and Prajnas 40-fascicle work on the
Gandhavyuha portion (750-62).

Empty Cloud

292

AVIDYA (Chin. Wu-ming): Ignorance or unenlightenment. First of

the 12 Nidanas or links in the chain of existence.
AVYAKRITA (Chin. Wu-ji): Unrecordable, either as good or bad;
things that are innocent and cannot be classified under moral
categories. Also used in Chan and Mahayana to indict a blank or
torpid state of mind which is simply a lack of awareness and not
to be confused with the non-dual wisdom which is beyond all
categories and opposites. Sila (discipline) is a precondition for the
awakening of wisdom.
AWAKENING OF FAITH SHASTRA (Chin. Da-cheng-qi-xin-lun): A
famous commentary attributed to Ashvagosha. Its Sanskrit title is
the Mahayana-sraddhotpada-shastra. It explains the Mahayana
viewpoint in relation to universal enlightenment. The Sanskrit
original has been lost but the Chinese translations are attributed
to Paramartha (554) and Siksananda (695-700). This shastra has
exerted extensive influence upon Far Eastern Buddhism, including
all the Mahayana schools, such as the Chan, Pure Land and Tiantai.
BAI-ZHANG: Bai-zhang Hui-hai (d. 814). Successor to Ma-zu Dao-yi
and teacher of Gui-shan and Huang-bo. Famous for his Treatise on
the Essential Gateway to the Truth by Means of Instantaneous
Awakening. His temple was on Mont Bai-zhang in Hung-zhou, the
modern-day Nanchang, not far from Mount Lu in Jiangxi Province.
BHIKSU, BHIKSUNI (Chin. Bi-qiun, Bi-qiu-ni): Male and female
disciples respectively, who observe at least the Ten Precepts as
monks or nuns, but frequently many more rules and
commandments besides.
BHUTATATHATA (Chin. Zhen-ze): Bhuta means substance or that
which exists; tathata means thusness or suchness. Thus
Bhutatathata means That which exists in suchness, the alwaysEmpty Cloud

293

so, the eternal or immutable mind-ground as contrasted with

form. It is the Buddhist absolute.
BODHI (Chin. Pu-ti): Enlightenment, awakening. Realization of the
absolute or unborn nature.
BODHIDHARMA (Chin. Pu-ti-ta-ma): The 28th Indian Patriarch and
First Chinese Patriarch of the Chan lineage. Said to have been a
Brahmin from southern India who took up the Mahayana and
Chan Transmission, introducing it to China in about 520. His
doctrine was called empty-handed for it consisted of direct
pointing to the Mind without fixed methods. Teacher of Hui-ke.
Also recognized as a Master of the Lankavatara School with which
the Chan tradition had early associations.
BODHIMANDALA (Chin. Pu-ti-dao-chang): Truth plot, holy site or
any place where the Dharma is taught, practiced or realized. Used
for monasteries in general, but also to denote the genius-loci of
certain bodhisattvas, e.g., Manjusri on Mount Wu-tai,
Avalokitesvara at Pu-tuo, etc.
BODHISATTVA (Chin.
Pu-sa): A Mahayanist who seeks
enlightenment for the sake of others and who is devoid of
egotism. The Mahayana also recognizes the liberating power of
past bodhisattvas through the strength of their vows, so that if a
devotee links his or her mind with the qualities or characteristics
of a given bodhisattva (e.g., compassion, wisdom, etc.) the same
qualities can be aroused in that devotees mind. Seen from a
deeper level, such bodhisattvic energy is but a reflex of the innate
wisdom-nature of the mind and does not come from outside.
BRAHMAJALA SUTRA (Chin. Fan-wang-jing): Very popular in
Chinese Buddhism as a basic text for the bodhisattva
commandments. It is really the tenth chapter of a larger work, the

Empty Cloud

294

Bodhisattva-sila-sutra. Translated into Chinese by Kumarajiva as a

two-fascicle work in about 406.
BRAHMALOKAS (Chin. Fan-tian): The eighteen Brahmalokas of the
rupadhatu or form realms. Divided into four dhyana-heavens.
BUDDHA (Chin. Fo/Fo-ta): (1) The historical Buddha, Shakyamuni;
(2) First of the three gems in the Refuge Formula, in which the
term then means the innate Buddha-potentiality in all, and (3)
Any enlightened one who reaches the same stage as Shakyamuni.
The Mahayana recognizes the plurality of Buddhas for all have the
Buddha-nature, and all will eventually attain Buddhahood.
CAO-DONG-ZONE: One of the Five Chan Schools; see under Caoshan and Dong-shan.
CAO-SHAN: Chan Master Cao-shan Ben-ji (840-901). Enlightened
successor of Dong-shan Liang-jie and co-founder with him of the
Cao-dong School. Famous for its five Ranks teaching to indicate
the correct understanding of the phenomenal and noumenal or
guest and host as one undivided whole. Cao-shan was the name
given to the mountain in Jishui where Ben-ji taught his followers
in Jaingxi, its title being a tribute to the Cao-xi area where Huinengs teaching had flourished.
CAO-XI: The Cao-stream. Name of a river and district in
Guangdong Province. The monastery of the Sixth Patriarch was
built there after the visit of the Indian Tripitaka Master
Jnanabhaisajya in about 502. He liked the forests in the vicinity,
which reminded him of the woods in western India, suggesting
that a monastery should be built there called Precious Wood
(Bao-lin), predicting that a living bodhisattva would later appear
at the site and liberate countless living beings. Hui-neng
subsequently appeared and made the monastery famous as a
great center of Chan Buddhism. The bodies of Jnanabhaisajya and
Empty Cloud

295

Hui-neng still sit in repose at Cao-xi. The temple was later called
Nan-hua. Master Xu-yun restored this temple in his lifetime,
among many others.
CHAN: This is often translated as Dhyana (Chin. Chan-na) in other
contexts, but in the Transmission of the Mind or Chan School
proper, it has a wide meaning. Though adherents do indeed
cultivate dhyana and prajna or stillness and wisdom, the Chan
school understands this in a dynamic and not static way.
Bodhidharmas mission was to point directly to the Mind for
outright cognizance of the Dharmakaya or Buddha-body without
passing through the gradual stages mentioned in the teaching
school. His Chinese successors also pointed to the Mind without
fixed methods, and in early times they had only to hint about the
presence of this immutable Mind for their disciples to awaken to
it without further ado, then understanding the difference
between this essentially still Mind and their previous thinking and
comparing which alone held them in bondage. For expediencys
sake, such direct awakening was called Chan. Eventually, because
people found it harder to lay down their false thinking, the
Masters were compelled to use strange-seeming tactics such as
shouts, blows, etc., with the introduction of the gong-an and huatou methods, but all along they had only wished to indicate this
Mind.
The Chan School has thus specialized in a direct and abrupt
awakening, instead of its adherents having to pass through the
gradual stages mentioned in the teaching school. Five main Chan
schools appeared in China, these being the Gui-yang, Lin-ji, Caodong, Yun-men and Fa-yan schools.
DANA (Chin. Tan-na): First of the six paramitas; almsgiving,
charity, whether of goods or doctrine.
Empty Cloud

296

DAO: This term means the way, path, truth, etc. Originally coined
in ancient Chinese books like the Yi-jing or Lao-zis Dao-de-jing
and Daoist doctrines anteceding Lao-zi, this term was borrowed
by Chinese Buddhists as a convenient way to convey the essential
inexpressible nature of ultimate reality. In Chinese thought, it is
inseparable from the de or hidden virtue traditionally
associated with it, appropriate because to attain the Dao and its
virtue is not so much do-gooding as it is a silent accordance with
the inner nature of things.
DAO-YING: Chan Master Dao-ying Yun-ju (d. 902). Eminent Master
of the Cao-dong School based at the Zhen-ru Monastery on
Mount Yun-ju in Jiangxi Province. One of the famous sites
restored by Master Xu-yun.
DE-SHAN: (d. 865). Chan Master Xuan-jian of Mount De in
Western Hunan. Enlightened successor of Long-tan and teacher of
Xue-feng. Famous for his gong-an thirty-blows.
DE-SHAO: (d. 972). National Master De-shao of Mount Tian-tai in
Zhejiang Province. Successor of Fa-yan. Revived the Tian-tai
School after visiting Korea to retrieve the lost works of Master Zhiyi.
DEVA (Chin. Ti-wa/tian): The highest incarnations in the six realms
of existence. Variously regarded as gods, nature spirits, etc.
DEVADATTA (Chin. Ti-wa-ta-duo): Cousin of the Buddha, of whom
he was an enemy and rival.
DHARMA (Chin. Fa): (1) Law, doctrine, ultimate truth, the
Dharmata or Dharma-nature itself; (2) Anything Buddhist; (3) Any
discrete or particular thing (pl. dharmas).
DHARMADHATU (Chin. Fa-jie): (1) A term for things in general as
they constitute the phenomenal universe; (2) The unifying or
underlying spiritual reality regarded as the ground of all things.
Empty Cloud

297

The Mahayana also accounts for them as The Ten Dharma

Realms viz. (1) Buddhas; (2) Bodhisattvas; (3) Pratyeka Buddhas;
(4) Sravakas; (5) Devas; (6) Humans; (7) Asuras; (8) Demons; (9)
Animals and (10) Hades or the hells. Also interpreted in terms of
the eighteen realms of sense (3 x 6) or six sense-organs, six
sense-objects and six sense-date. The Mahayana view is summed
up in the saying: The Ten Dharma Realms are not beyond a single
thought.
DHARMAKAYA (Chin. Fa-shen): The Buddha-body or essential
nature as such. It is immaterial and only Buddhas can see it, in
contrast to the Nirmanakaya (transformation body), which is
perceptible to men.
DHUTA (Chin. Tou-ta): Ascetic practices and Precepts to purify
body and mind. Anyone who practices them is a Dhuta.
DHYANA (Chin. Chan-na): See Chan above. Otherwise it means
abstract contemplation, or rather, the stillness resulting
therefrom. Hui-neng said that dhyana is like a lamp and that
prajna or wisdom is like its light. In Chan, these two must be
perfectly balanced. Dhyana does not mean trance as some of the
old dictionaries suggested, but a stage of spiritual equilibrium
which remains unhindered amid the rise and fall of phenomena.
DHYANA HEAVENS: See Brahmaloka.
DONG-SHAN (807-69): Chan Master Liang-jie. Disciple of Yun-yan
and teacher of Cao-shan. Joint founder - with the latter - of the
Cao-dong Chan School. His teaching of the Five Positions of
Prince and Minister was devised in order to clarify the
relationship between the phenomenal and noumenal or guest
and host so that disciples would realize their interdependence
and integration as one undivided whole. His monastery was on

Empty Cloud

298

Mount Dong, Yun-zhou, Jiangxi Province. Master Xu-yun also

revived the Cao-dong transmission line.
DUHKHA (Chin. Ku): Suffering, misery born of conditioned
existence. First of the Four Noble Truths.
EGO AND DHARMA (Chin. Wo-Fa): The Vajracchedika or Diamond
Sutra mentions two aspects of delusion involving ego and
dharma. The first is the coarse view held by worldly men who
believe that there is a real or fixed self in the body of four
elements confronting a world of objective things (dharma)
independent of the mind which creates them. After this coarse
view has been eliminated, there still remains the subtle view of
ego and dharma which is caused by the mind grasping its own
activity and realization. This last, subtle dualism is hard to spot
and overcome, as pointed out by Masters like Han-shan and Xuyun.
EMEI SHAN: The bodhimandala of Samantabhadra Bodhisattva,
situated in Sichuan. Samantabhadra or Pu Xian (Universal
Worthy) is revered as a protector of dhyana and the practice of all
the Buddhas. He is depicted in Buddhist iconography seated on a
white elephant. He is regarded as a patron of the Lotus Sutra and
its devotees, besides having links with the Avatamsaka Sutra
(Hua-yan Jing). In this latter connection, he is known to many Far
Eastern Buddhists for the ten vows set out in the Xing Yuan Pin,
a devotional epilogue.
FA-HUA/FA-HUA/ZONG: Fa-hua means Dharma-flower, one of
the titles given to the Lotus Sutra. As the Tian-tai school bases
itself on the Lotus Sutra it is often referred to as the Dharma
Flower School.
FA-XIANG-ZONG: The Dharmalakshana School. Founded in China
by the monk Kui-ji (632-82). It aims at discovering the ultimate
Empty Cloud

299

reality underlying the phenomenal world by meditating upon the

relationship between the characteristic marks (Lakshana) of
things and the aspects of consciousness (vijnana), its main tenet
being all is Mind Only as taught in the idealist doctrines of
Maitrayanatha, Asanga, Vasubandhu, etc. as brought back to
China by Xuan-zang.
FA-RONG: (584-657): An enlightened successor Dao-xin, the
Fourth Chan Patriarch. His school was known as the Ox-head
School because his temple was located on Mount Niu-tou or Oxhead Mountain south of Nanjing.
FA-YAN: (885-958): Chan Master Wan-yi, alias Fa-yan. The founder
of the Fa-yan Chan School at the Qing-liang Monastery in
Shengzhou district, modern-day Nanjing. Disciple of Gui-chen. Had
many successors, some of the most notable being De-zhao, Huizhu, Long-guang and Tai-qin. This School was revived by Master
Xu-yun. It urges its disciples to identify all phenomena with the
absolute, teaching that the three worlds of desire, form and
formlessness arise within the One Mind.
GATHA: (Chin. Ji-ta): Poems, metrical chants, usually of four lines.
The Chinese devised their own forms but still chanted them when
transmitting the Dharma or on other appropriate occasions like
their Indian peers. Master Xu-yun composed many gathas.
GONG-AN: More commonly known in the Japanese form as koan
in the west. The term originally meant a dossier, case record,
public document, etc. It was borrowed by Chan Masters as a
convenient term and came into use when ancient Masters quoted
from instances of enlightenment found in Chan records, these
being typical concurrent causes in the process of enlightenment,
their sayings and instruction being as valid as the law. By
extension, any statement, gesture or action which helps to
provoke enlightenment came to be called a gong-an. Often
Empty Cloud

300

called riddles or nonsensical sayings in modern books, such

enigmatic gong-an will never be understood without recognizing
that the direct cause of enlightenment lies in a disciples inner
potentiality which has first to be aroused by Chan training.
Without this, a gong-an only reveals its dead or literal meaning.
GU-SHAN: The mountain in Fuzhou where Master Xu-yun took
refuge at the Yung-quan Monastery and where many years later,
he served as Abbot for a while.
GUEST/HOST: (Chin. Bin-Zhu): Two terms skillfully used by
Chinese Masters to help their disciples realize the identity of the
phenomenal and noumenal or mutable world of particulars with
the immutable Mind. These two terms were coined by Ajnatakaundinya in the Surangama Sutra, when he likened the changing
phenomenal to a guest who has nowhere permanent to stay and
the unchanging Mind to the host who is free from all coming and
going. He also used the further analogy of floating dust in clear
sunlight to indicate this identity, the dust always moving while
the clear-light remains motionless. See Surangama Sutra.
GUNABHADRA: An Indian Dharma Master and member of the
Lankavatara School who went to China in the Song Dynasty (42077) and built an altar at Cao-xi in Guangdong, setting up a stone
tablet predicting that a flesh and blood bodhisattva would later
be ordained there. Hui-neng (d. 713) was eventually ordained
there in 676, in keeping with this prophecy.
GUI-SHAN: (771-853). Master Ling-yu of Mount Gui. Enlightened
successor of Bai-zhang and teacher of Yan-shan Hui-ji. Co-founder
with the latter of the Gui-yang Chan School. The Guishan
Monastery was located at Tan-zhou, near the modern-day
Changsha in Hunan. Master Xu-yun also revived the Gui-yang
School, which teaches the correct understanding of substance
Empty Cloud

301

(ti) and function (yong), or the identification of all phenomena

with the essential body of the Buddha, which is immaterial.
HAN-SHAN (Cold Mountain) 627-49. An eccentric Buddhist and
poet who lived in Mount Tian-tai during the Tang Dynasty. Hanshan and his lunatic friend Shi-de (the foundling) are often
pictured as a couple of mad vagabonds. They are said to have
lived by scrounging leftovers from the temples on Tian-tai. Hanshan was a prolific poet and his poems remain famous to this day,
not only in China but also in Japan. The Buddhists regard Hanshan as a transformation-body or Manjusri.
HAN-SHAN (Silly Mountain) 1546-1623. The name adopted by
Chan Master De-qing, who revived the Chan tradition in the Ming
Dynasty and wrote many famous commentaries on Chan training,
sutras, shastras, etc., after his own enlightenment. During one
retreat with a companion, both Masters sat in samadhi for forty
days and nights without eating or sleeping. Han-shan rebuilt many
temples in his lifetime.
HETUVIDYA SHASTRA (Chin. Ying-ming Lun): One of the five
pancavidya shastras explaining causality or the law of causation.
The Indian school was founded by Aksapada. According to its
formula, it sets out a kind of syllogism involving: (1) the
proposition (pratijna); (2) the reason (hetu); (3) the example
(drstanta); (4) the application (upananya); and (5) the conclusion
(nigamana).
HINAYANA (Chin. Xiao-cheng): Lit. Small vehicle, the preliminary
teaching given by the Buddha according to the Northern School.
Its nirvana is described in the Lotus Sutra as an illusion city or
temporary abode until disciples mature enough to receive the
complete teaching of the Mahayana or Greater Vehicle.

Empty Cloud

302

HUA-TOU: Word-head. A Chan term. It originally meant the main

gist or topic of a literary passage, so it was borrowed by Chan
Masters to indicate the living meaning in a Chan phrase or saying.
In this context, it is understood quite differently from its literal
sense, for in Chan practice the hua-tou means the mind before it
is stirred, and it is thus the equivalent of ante-word or antethought. For this reason, it is not quite correct to render this term
as head of speech, for a Chan hua-tou should be looked into
whether there is speech or silence, words or no words. In short,
hua-tou is the mind before it is disturbed by a thought - that is,
before the mind bifurcates. In practice, it is inseparable from
another term, called yi-qing or feeling of doubt, meaning doubt
about who is looking into the hua-tou. Without this feeling of
doubt the hua-tou cannot become effective. See Xu-yuns
Discourses and Dharma Words.
HUA-WEI: Lit. Word-tail or tail of thought. As hua-tou means
the head of thought, ante-word or point before the mind stirs
to discriminate, hua-wei means the mind after it has bifurcated,
forming concepts. Most practitioners find that at the beginning of
their training, their minds initially give rise to discrimination about
the hua-tou instead of looking into it. This is what is meant by
hua-wei or the tail of thought.
HUAI-RANG: (677-744). Enlightened successor of Hui-neng and
teacher of Ma-zu. Famous for his tile polishing episode when
enlightening the latter. Huai-rang lived and taught at the Chuan-fa
Monastery on Mount Heng in the Nan-yue region of Hunan, hence
his line of succession was called the Nan-yue lineage.
HUANG-BO (d. 849). Master Xi-yun of the Guang-tang Monastery
on Mount Huang-bo, Fujian. Enlightened successor of Baizhang
and teacher of Lin-ji. His teaching was very strict and consisted of
driving away all dualistic conceptions held by his disciples, be they
Empty Cloud

303

about worldly or saintly views, including the very notion of

attainment and realization so that their minds would become
still and passionless and thereby tally with the truth.
HUANG-LONG (d. 1069). Chan Master Pu-jue of Mount Huanglong. Alias Hui-nan, founder of a sub-sect of the Lin-ji School.
Famous for its three gates. Eventually transmitted to Japan by
the monk Yosai.
HUI-NENG: (d. 713). Sixth and last Chan Patriarch, after whom the
transmission of the Mind flourished all over China. Disciple of
Hon-ren at the Dong-chan Monastery, Huang-mei Prefecture. Huinengs main teaching was to indicate the non-abiding mind
which is pure and clean and fundamentally beyond birth and
death, as hinted at in his famous gatha: In essence Bodhi has no
trunk, the bright mirror no chest-stand. However, he had no
choice but to teach his disciples to purify their minds by ridding
themselves of all dualistic thoughts which alone lead to birth and
death. He is wrongly held to have rejected the use of sutras and
traditional methods of repentance and reform, which view is not
supported by his Altar Sutra of Tan-jing. After appearing at the
Bao-lin Monastery, his teaching became known throughout China.
His two main successors were Huai-rang and Xing-si.
HUI-WEN: (n.d.). A Chan Master in the Northern Qi Dynasty (55078) who founded the Tian-tai School after reading Nagarjunas
Madhyamika Shastra and realizing his enlightenment. The Tian-tai
School was later consolidated by Zhi-yi.
HUI-YUAN: (d.417). Founder of the Pure Land School in China and
the White Lotus Association on Mount Lu in Jiangxi.
JI ZU SHAN: The Cocks Foot Mountain in Dali Prefecture, Yunnan
Province. Site of the Ying-xiang Monastery where Master Xu-Yun
was Abbot for several years. It was one of the first temples
Empty Cloud

304

restored by Xu-yun, famous for being the bodhimandala of

Makakasyapa in China.
JIU HUA SHAN: The bodhimandala of Kshitigarbha Bodhisattva in
China, situated in Anhui Province.
JNANABHAISAJYA: An Indian Tripitaka Master who visited Cao-xi
district in 502, bringing with him a bo-sapling which he planted by
the altar previously set up by Gunabhadra, predicting that a flesh
and blood bodhisattva would later be ordained there.
KARMA: (Chin. Ye): The law of cause and effect (Chin. Yin-guo),
or the understanding that actions and thoughts create a necessary
response and due retribution.
KARMADANA (Chin. Wei-na): The duty distributor or manager of
duties in a temple.
KASAYA, THE FIVE (Chin. Wu-zhuo): The five kasaya or periods of
turbidity, chaos and decay: (1) the kalpa or eon in decay when it
suffers deterioration and gives rise to the ensuing forms; (2)
Deterioration of views, egotism arising, etc.; (3) the passions and
delusions of desire, anger and stupidity, pride and doubt prevail;
(4) Human misery increases and happiness decreases; (5) Human
life diminishes to ten years.
KLESA (Chin. Fan-nao): Klesavarana or conative hindrance, the
affliction of passion, be it worry, anxiety, desire, fear, etc., and
whatever causes it. Usually referred to in conjunction with
jneyavarana or cognitive hindrance, the mind clinging to its own
power of acting and formulating.
KSANA (Chin. Chan-na): An instant, a measure of time, equal to
one seventy-fifth of a second.
KSANTI (Chin. Chan-ti): Patience, endurance. The third paramita
or perfection. At its highest it is anutpattikadharma-ksanti,
Empty Cloud

305

perfect rest in the imperturbable reality underlying phenomenal

activity, synonymous with insight into the inherent emptiness of
conditioned things.
KSITIGARBHA BODHISATTVA (Chin. Di-zang): Lt. Earth-store
Bodhisattva. He is said to have vowed to help liberate all living
beings between the parinirvana of Shakyamuni Buddha and the
coming of Maitreya. Depicted in iconography as a monk with a
pilgrims staff in his right hand, holding a pearl in his left hand.
One of the eight dhyani-bodhisattvas. His vows even extended to
the idea of entering the hells and darkest realms out of
compassion. According to tradition, his compassionate vows
extend not only to the human and animals realms, but even to
every blade of grass.
LAKSANA (Chin. Xiang): Form, appearance, characteristic marks of
phenomena.
LANKAVATARA SUTRA (Chin. Leng-jia-jing): Said to have been
expounded by the Buddha on Grdhrakuta Peak of Vulture Peak
in Lanka, the modern-day Sri Lanka. It teaches the Mind Only
doctrine, closely linked with the Chan School. There are four
Chinese translations: Dharmarakshas (412-33); Gunabhadras
(443); Bodhirucis (513) and Siksanandas (700-4). The first has
now been lost.
LIN-JI (d. 866): Master Yi-xuan, founder of the Lin-ji Chan School at
the monastery in Zhenzhou, Hebei Province Disciple of Huang-bo
and teacher of many enlightened successors. His teaching is
famous for its three shouts, each serving a different purpose, its
shining wisdom, and its three mystic sentences used to foster a
correct understanding of the host and guest, subject and
object, so as to realize ones undivided whole or Bodhi. Lin-ji was
a strict disciplinarian and he has been misjudged for instructing
his disciples not to cling to impure Buddhas created by their
Empty Cloud

306

discriminating minds. Modern people sometimes forget that

Buddha also warned his followers not to cling to things and Lin-jis
true man of no title is precisely the enlightened nature which the
Buddha said was inexpressible and indescribable. Master Xu-yun
also revived the Lin-ji teaching.
MA-ZU (709-88): Chan Master Dao-yi of Jiangxi, alias Ma-zu or
Ancestor horse. Eminent successor of Huai-rang and teacher of
Bai-zhang. Famous for his Chan shouts and fierce teaching which
consisted of direct pointing to the Mind. Died on Mount Shi-men.
MADHYAMIKA (Chin.
Zhong-guan-pai): The Madhyamika
doctrine; one of the two main Mahayana schools in India.
Wrongly called sophistic nihilism in modern dictionaries, its
founder, Nagarjuna, rather taught the interdependence of all
phenomena in the interest of a middle way which avoids both
naive realism and nihilism. He only denied that relative knowledge
can be applied to the real nature of things, he did not deny that
there is an ultimate reality. The Madhyamika is based on three
shastras, translated in China by Kumarajiva. These are: the
Madhyamika Shastra (409); the Sata Shastra (404) and the
Dvadasanikaya Shastra (408).
MAHAKASYAPA (Chin. Ma-ha-jia-she): One of the ten main
disciples of the Buddha. A Brahmin of Magadha who became the
First Patriarch of the Chan tradition in India according to Chinese
records. He is credited with supervising the first compilation of
the Buddhas sutras or sermons.
MAHAPARINIRVANA SUTRA (Chin. Da-ban-nie-pan-jing): Said to
have been the last sutra expounded by the Buddha. Its title means
the great, or final entrance of the Buddha into nirvana. Translated
into Chinese by Dharmaraksa in 423, it teaches the Four Nirvana
Virtues which are True Eternity; True Bliss; True Personality and
True Purity.
Empty Cloud

307

MAHASTHAMPRAPTA (Chin. Da-shi-zhi-pu-sa): One of the Three

Holy Ones of the Pure Land School. He appears on the right of
Amitabha Buddha, representing wisdom, with Avalokitesvara on
the right, symbolizing compassion.
MAHAYANA (Chin. Da-cheng): The Large Vehicle or Complete
Teaching of the Northern School. It teaches universal salvation
which it inculcates through the Bodhisattva training.
MAITREYA (Chin. Mi-li): A bodhisattva said to be living in the
Tushita-heaven and the Buddhist Messiah who is to appear 5,000
years after the nirvana of Shakyamuni Buddha.
MANJUSRI (Chin. Wen-shu): A bodhisattva who symbolizes the
wisdom aspect of mind. He often appears in iconography as the
left-hand assistant of Shakyamuni Buddha, seated on a lion. His
sacred mountain is Wu-tai.
MANTRA (Chin. Zhen-yan): A mystic syllable, word or verse which
is recited to still the mind and harness certain energies. Some
mantras have specific purposes such as healing, besides being
used as direct aids in quest of enlightenment.
MARA (Chin. Mo-gui): Personification of demonic influences, but
on a deeper level, understood in terms of psycho-spiritual energy,
which by no means denies the objective reality of possession, evil
manifestations, etc.
NIDANAS, THE TWELVE (Chin. Ni-ta-na): The twelve links in the
chain of dependent-origination or conditioned existence. These
are: ignorance, conception, consciousness, name and form, the six
sense organs, contact, sensation, craving, grasping, existence,
birth, old age and death.
NIRMANAKAYA (Chin. Hua-shen): Understood in two different
ways: (1) As a variant of rupakaya or transformation bodies of
ordinary individuals; (2) As a special transformation-body
Empty Cloud

308

assumed by Buddhas and Bodhisattvas in order to help liberate

living beings. Samantabhadra, for instance, is said to have
appeared as a courtesan in order to help liberate living beings.
Manjusri is said to appear in all sorts of guises in order to help
pilgrims going to his holy mountain of Wu-tai.
NIRVANA (Chin. Nie-pan): Complete liberation from conditioned
existence, cessation of rebirth and entry into bliss. It really means
the blowing out of the fires of ignorance which create nescience
or the sense of a separate conditioned existence.
PANG-YUN (d. 811) Alias Dao-xuan. A famous lay-Buddhist and
Chan adept who threw all his cash in the river and took up a
simple life making bamboo ware and growing hemp. He called on
famous Masters like Shi-tou and Ma-zu and realized complete
enlightenment. His family were also Chan adepts and well versed
in the transmission of the Mind. It was Pang-yun who coined the
saying that supernatural power and its wonderful function are to
be found in fetching water, chopping wood.
PARAMITAS, THE SIX (Chin. Po-lou-mi): The six means of reaching
the other shore of enlightenment; sometimes the six
perfections: (1) dana (almsgiving); (2) sila (discipline); (3) ksanti
(patience); (4) virya (zeal, progress); (5) dhyana (meditation,
stillness); (6) prajna (wisdom).
PITAKA (Chin. Zang): Means basket, store or receptacle. The
Chinese Tripitaka or Three baskets are made up of the Vinaya
texts, sutras and shastras.
PRAJNA (Chin. Pan-ru): the fundamental wisdom inherent in all
men; the wisdom of non-duality.
PRAJNAPARAMITA SUTRA (Chin.
Pan-ru-po-lou-mi-tou-jing):
Actually a number of sutras which elucidate the teaching of
emptiness (sunyata). The oldest version is the Astasahasrika, the
Empty Cloud

309

earliest Chinese translation being Lokaraksas made in 172. The

Mahaprajnaparamita Sutra or longer version was translated by
Xuan-zhuang in the seventh century, comprising 600 chuan (rolls)
in 120 volumes. Shorter versions like the Vajracchedika and
Hrdaya have been of immense value, being a condensation of the
wisdom teaching in a handy form (see Bibliography).
PRATYEKA BUDDHA (Chin. Pi-chi-fu): Originally meant one who
had awakened to the chain of causation but it now usually
means one who lives a solitary life and pursues selfenlightenment only. Considered inferior to those who cultivate
the Bodhisattva career.
PU-TUO: The sacred island near Ningbo, Zhejiang Province. The
Bodhimandala of Avalokitesvara or Guan-yin.
PURE LAND SCHOOL (Chin. Jing-tu-zong): Founded in China by
Master Hui-yuan (d. 417). Its adherents seek salvation through
faith in Amitabha Buddha aided by single-minded recitation of
mantras and visualization techniques. This method has the same
effect as the hua-tou techniques used by Chan practitioners, and
Master Xu-yun also taught this practice.
QING: An instrument used by Chinese Buddhists, either a stone
chime or small bell. The former is used to rouse people from
meditation, the latter is used when chanting sutras, mantras, etc.
RUPA (Chin. Se): Form, matter.
SADDHARMA PUNDARIKA SUTRA (Chin. Miao-fa-lian-hua-jing):
the Lotus Sutra. A sutra in which the Buddha introduced the idea
of there being only One Vehicle (Ekayana) and in which it was
explained that the Hinayana methods were but an expedient
means used to prepare followers for an understanding of the One
Dharma-nature. Three Chinese versions exist: Dharmarakshas
Empty Cloud

310

(285); Kumarajivas (400) and the joint translation by Jnanagupta

and Dharmagupta (601).
SAMADHI (Chin. Ding; San-mei): A stage of mental and spiritual
imperturbability, the outcome of a successful meditation but not
the meditation itself. It is free of disturbance from phenomenal
activity.
SAMANTABHADRA (Chin. Chin. Pu-xian): A bodhisattva who
symbolizes the fundamental law, dhyana and the practice of all
the Buddhas. Famous for his ten vows. Appears in the
Gandavyuha portion of the Avatamsaka Sutra, his bodhimandala
is Mount Emei in Sichuan.
SAMBHOGAKAYA (Chin. Bao-shen): Lit. reward body. It means
the body of bliss or enjoyment won by a Buddha as the fruit of
past labors while still a bodhisattva.
SAMSARA (Chin. Sheng-se): The Chinese term is literally birth
and death but the Indian one means faring on in conditioned
existence, suffering birth, life, death and rebirth in an endless
round.
SANGHA (Chin. Seng-ja): The Buddhist Order of monks and nuns.
SELF-NATURE; SELF-MIND (Chin. Zi-xing; Zi-xin): The Chan
teaching consists of direct pointing to the mind for perception of
self-nature and attainment of Buddhahood. Here, the terms selfnature and self-mind mean the inherent Bodhi-nature, not the
ego-self associated with the body of four elements. It means the
Self of all, the Dharmata or Dharma-nature. In the Nirvana Sutra
the Buddha spoke of the Great Self. This can only be perceived
by wiping out the ego-illusion.
SRAVAKA (Chin. Sheng-wen): Lit. Sound-hearer. A Hinayana
follower who hears the Buddhas teaching, puts it into practice,
but lacks bodhisattva-wisdom and compassion.
Empty Cloud

311

STUPA (Chin. Tu-pa): A reliquary, usually bell-shaped, in which

the ashes of monks or holy people are placed for veneration.
SUNYA (Chin. Kong): Emptiness, inherent emptiness. A term used
by the Buddha to point to the inherent emptiness of phenomenal
things. To prevent clinging to this very term, he also spoke of the
voidness of the void or emptiness of emptiness (kong-kong).
SUPREME VEHICLE (Chin. Shang-cheng): The Supreme reality as
taught by the Buddha. Sometimes used for the Mahayana but
especially the Chan School which teaches outright cognizance of
the Dharmakaya or Buddha-body.
SURANGAMA SUTRA (Chin. Leng-yan-jing): Translated by Paramiti
in 705 at the Zhi-zhi Monastery, Canton. It explains the underlying
cause of delusion and how to transmute the store consciousness
into the great mirror-wisdom, thus sublimating sense organs,
sense objects and sense-date.
TATHAGATA (Chin. Ru-lai): Title of the Buddha, meaning he who
comes thus, manifesting the suchness as do all Buddhas.
TIAN-TAI (SCHOOL): Mount Tian-tai in Taizhou Prefecture in
Zhejiang Province. Famous as the centre of Tian-tai Buddhism
which based its practices on the Lotus, Mahaparinirvana and
Mahaprajnaparamita Sutras, and Nagarjunas Madhyamika
Shastra.
TRIKAYA (Chin. San-shen): The three bodies of a Buddha: the
Nirmanakaya or transformation body; the Sambhogakaya or
reward body; and the Dharmakaya, or essential body.
TRUE WORD SCHOOL (Chin. Zhen-yan Zong): It utilizes mantras,
dharani, etc., similar to Tibetan Buddhist practices. Introduced to
China by Amoghavajra in about 733.

Empty Cloud

312

UPASAKA: UPASIKA (Chin. Jing-xin-nan/Jin-shan-nu): Male and

female lay disciples respectively. They observe the first five
Precepts, which are: not to kill, not to steal; not to commit
adultery; not to lie, and not to take intoxicants.
VAIROCANA (Chin. Pi-lu-she-na): Vairocana symbolizes the
Dharmakaya or essential body of the Buddha, the ground of all
things. Figures in the Avatamsaka Sutra and Brahmajala Sutra. His
land is described as one of eternally tranquil light.
VAJRACCHEDIKA SUTRA (Chin. Jin-gang-jing): A concise resume of
the Buddhas teachings on sunyata and prajna, emptiness and
wisdom. Very popular with the Chan schools. Kumarajivas
translation is the most well known.
VIMALAKIRTI (Chin. Wei-mu-chi): A renowned layman of Vaisali in
India who appeared in order to help the Buddha teach the nondual Dharma. His name means spotless reputation. The
Vimalakirti Sutra has been very popular in the Far East. Vimalakirti
rebuked those who mistakenly fettered others with the Hinayana
teaching if the latter could awaken to the broad, Mahayana-mind.
He stressed the non-abiding mind which is beyond all compare.
VINAYA SCHOOL (Chin. Lu-zong): the Discipline School. Founded
in China by Master Dao-xuan (596-667). The Vinaya texts
comprise one of the three baskets or portions of the Tripitaka
and provide the rules and regulations for monastic life.
VIRYA (Chin. Pi-li-ye). The fourth paramita - zeal, energetic
progress along the way, strength of devotion.
WEN-SHU (see Manjusri).
WU: As in Jie-wu it means awakening, enlightenment. Not to be
confused with another term pronounced wu, which means
nothing, no, not - the void aspect of mind.
Empty Cloud

313

WU-TAI-SHAN: The Five Peaked Mountain sacred to Manjusri,

situated in Shansi Province. The famous Xian-tong and Pusa-ding
Monasteries are located there. Manjusri is said to appear in all
sorts of guises to aid pilgrims who go to his holy peak.
XIAN-SHOU: One of the five Hua-yan Patriarchs, also called Fazang. A prolific commentator on the Avatamsaka Sutra. As a term
of respect he was called Xian-shou or Wise-head. The Emperor
gave him the title Dharma-Master Guo-yi or First in the Realm.
XING-SI: (d. 471): Chan Master Xing-si of the Qing-yuan Mountain.
Disciple of Hui-neng and teacher of Shi-tou. His school and body
successors came to be known as the Qing-yuan lineage.
XUAN-ZANG: (d. 664). An eminent Tang Dynasty monk who
journeyed to Indian in 629 to acquire original sutras. He traveled
via central Asia and Afghanistan. After returning to China in 645
with 657 Indian scriptures, he eventually translated 1,300 fascicles
of work in Chinese, also penning his Record of the Journey to the
West (Xi Yu Ji).
YANG-SHAN: (814-90): Alias Chan Master Hui-ji, co-founder of the
Gui-yang Chan School. Taught on Mount Yang near Yuan-zhou,
Jiangxi Province. See Gui-shan.
YIN-GUANG (1861-1940): An eminent Pure Land Adept whose
teachings are still followed in the Far East today.
YOGACARA SCHOOL (Chin. Yu-jia Zong): The Idealist School, based
on the Vijnanavada system. Founded in Indian by Asanga and
introduced to China by Amoghavajra, a Singhalese of Brahmin
descent. It utilizes mantras, dharani, visualization, etc., as in
Tibetan Buddhism.
YONG-JIA (665-713) Master Xuan-jue of Yong-jia. An eminent
Tian-tai and Chan adept, famous for his Song of Enlightenment
or Zheng Dao Ge. Known as the overnight enlightened one after
Empty Cloud

314

calling on Hui-neng at Cao-xi. Wrote many commentaries on Tiantai and Chan practice.
YONG-MING (904-75): Alias Yan-shou. An eminent Chan Master
and prolific commentator, he also taught Pure Land Buddhism and
is one of the Nine Patriarchs of this school. He compiled his
voluminous Zong Jing Lu (Source-Mirror Record) to explain the
complementary nature of all methods of practice.
YONG-ZHENG: Emperor of the early Qing Dynasty (reigned 192335) who was famous for holding Chan weeks or periods of
meditation at the Imperial Palace. Chan Master Tian Hui-che of
the Gao-min Monastery in Yangzhou realized his awakening there.
YUN-MEN (d. 949). Chan Master Wen-yan of the Yun-men
Monastery, Shaozhou district, Guangdong Province. Founder of
the Yun-men Chan School. Disciple of Mu-zhou and Xue-feng,
teacher of Shou-chu and many other enlightened successors.
Famous for his one word teaching and three gates.
ZHAO-ZHOU: (778-897). Chan Master Cong-shen of the Guanyin
Monastery in Zhao-zhou, Hebei Province. Disciple of Nanquan,
teacher of many outstanding followers. Famous for his gong-an
Wu.
ZHEN-RU: See Bhutatathata.
ZHEN-RU MONASTERY: Famous monastery on Mount Yun-ju in
Jiangxi Province. Well known in the Tang and Song dynasties as a
center of the Cao-dong School. The last monastery to be restored
by Master Xu-yun.

Empty Cloud

315

BIBLIOGRAPHY
Material Specifically Dealing with Zu-yuns Teaching
Further material giving Xu-yuns teaching can be found in: Chan &
Zen Teaching, Series I. Translated by Upasaka Lu Kuan-Yu (Charles
Luk). Rider, 1960. Century-Hutchinson reprint, 1987. This material
comprises: The Prerequisites of Chan Training: The Chan Training;
Daily Lectures at Two Chan Weeks; The Masters Arrival at Cao-xi.
These are the extracts from Xu-yun He-shang Nian-pu and Xu-yun
He-shang Fa-hui. The present volume contains one of the Chan
Weeks included in the above, and also The Masters Arrival at
Cao-xi. Readers interested in practicing Buddhism are urged to
digest the rest of the Masters teaching contained in the titles
listed above. Upasaka Lu was a lay-disciple of Master Xu-yun and
the latter personally encouraged him to undertake translations for
Western people. See below for details of the two supplementary
Chan and Zen Volumes.
Titles of Related Interest
Bluffed, John, The Zen Teaching of Huang Po (Buddhist Society,
London, 1968).
The Zen Teaching of Hui Hay (Buddhist Publishing Group,
Leicester, 1987).
Chang, Garma, The Buddhist Teaching of Totality (Pennsylvania
State University Press, 1971).
Cleary, Jonathan, Zen Dawn: Early Zen Texts from Tun Huang
(Shambhala, 1986).
Empty Cloud

316

Evans-Wentz, W. Y, The Tibetan Book of the Dead (Oxford

University Press, 1960).
Kapleau, Philip, The Three Pillars of Zen (Tokyo, 1965).
Luk, Charles, Chan and Zen Teaching, Series 1 [CenturyHutchinson (Rider), 1987].
Chan and Zen Teaching, Series 2 [Century-Hutchinson (Rider),
1987].
Chan and Zen Teaching, Series 3 [Century-Hutchinson (Rider),
1987].
Practical Buddhism (Rider, 1971)
Secrets of Chinese Meditation (Rider, 1964)
The Surangama Sutra (Rider, 1973)
The Transmission of the Mind (Rider, 1974)
The Vimalakirti Sutra (Routledge/Shambhala, 1972)
Schloegl, Irmgard, The Wisdom of the Zen Masters (London,
1975).
Soothill and Hodous, A Dictionary of Chinese Buddhist Terms
(Kegan, Paul, Trench & Trubner;
Cheng Wen Reprint, Taiwan, 1975)
Suzuki, D. T. Essays in Zen Buddhism, Series 1 (Rider, 1980).
Essays in Zen Buddhism, Series 2 (Rider, 1980).
Essays in Zen Buddhism, Series 3 (Rider, 1980).
The Lankavatara Sutra (Trans.). Routledge, 1973.
Yuan and Walker, Grass Mountain: A Seven-Day Intensive in Chan
Training with Master Nan Huai-Chin (Weiser, 1986).
Empty Cloud

317

CHINESE SOURCES
Works Relating to Xu Yun

(1) Xu Yen He Shang Fa Hui (Xu Yuns Discourses & Dharma

Words). Ed. Cen Xue Lu. Chung Hua Buddhist Publishing House,
1961.

(2) Xu Yun He Shang Nian Pu (Xu Yuns Autobiography). Ed. Cen

Xue Lu. Jia Tun Printing. Hong Kong. Reprint 1981.
Contemporary Sources of Note

(1) Chan Yu Dao Gai Lun.

Nan Huai Qin.

Lao Gu Publishing Co. Taibei, 1968.

(2) Xi Chan Yu Lin

Nan Huai Qin.

Lao Gu Publishing Co., Taibei, 1976.

Classical Sources

(1) Jing De Chuang Deng Lu

Ed. Dao Yuan

(TSD 51 no 2076)
Empty Cloud

318

(2) Wu Deng Hui Yuan.

Ed. Pu Ji.

Xin Wen Feng Printing House, 1984.

(3) Cong Rong Lu.

Hong Zhi Zhend Jue.

(TSD 48, no. 2004)

(4) Han Shan Da Shi Meng Yu Ji.

(Dai Nihon Zoko-zokyo 2, 32, 2-5)
Chinese Sutras

(1) Fa Hua Jing (TSD. 9, no. 262).

(2) Jin Gang Jing (TSD. 18, no. 866).

(3) Leng Yan Jing. (TSD. 19, no. 945).

(4) Wei Mo Jing. (TSD. 145, no. 475).

Empty Cloud

319

(5) Yuan Jue Jing. (TSD. 17, no. 842).

Dictionaries

(1) Fo Xu Da Zi Dian. Xin Wen Feng Printing Co. Taibei, 1969.

(2) Han Ying Fo Xue Da Zi Dian. Cheng Wen Publishing Co. Taibei,
1975.

Empty Cloud

320